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THE 


MEANING AND USE 


OF 


BAPTIZEIN 


-PHILOLOGICALLY AND HISTORICALLY INVESTIGATED, 


FOR THE 


AMERICAN BIBLE UNION. 


BY T. J. ‘CONANT, D.D. 


NEW YORK: 
AMERICAN BIBLE UNION, 32 GREAT JONES STREET. 


LONDON : TRUBNER ἃ CO., 60 PATERNOSTER ROW. 


1868. 


Entered, according to Act of Congress, in the year 1860, by 
THE AMERICAN BIBLE UNION, 
: the Clerk’s Office of the District Court for the Southern District of New York. 


ΤΉΟΜΑΒ HOLMAN, PRINTER AND STEREOTYPER, NEw YORK. 


TO THE READER. 


THE question may be asked: Why, in a revision of the 
English New Testament, professedly designed to represent the 
latest results of critical learning in all respects, is one particular 
instance of change distinguished, by being made the subject of 
a separate treatise? To this I answer: 

1. The meaning of the Greek word sapmzein has been so ἡ 
obscured, by the denominational controversies which have sprung 
up within the last two centuries, that nothing less than a 
complete historical exhibition of its use, both in pagan and 
christian Greek literature, would suffice to place the matter in 
a clear light. 

2. In substituting the literal English meaning of this word 
for its Anglicized form, in a revision of the New Testament for 
popular use, the writer feels that a just. deference to public 
opinion, as well as to christian feeling, requires that the reasons 
of this change should be fully set forth. It is believed, that 
the method adopted in the investigation will commend itself 
to the candid inquirer. By allowing the impartial witnesses of 
antiquity to speak directly to the reader, he is placed in a 
position to judge for himself of the writer’s deduction from their 
testimony, which is recorded in the revised text. 

3. The exhibition of the grounds for this change is required, 
moreover, by the action of large and influential organizations in 
England and America, which chiefly control the work of Bible 
translation in heathen tongues. By these societies the principle 
has been formally adopted, that the Greek word Baprizein shall 
be universally transferred, and not translated, in versions under 
their patronage; and so stringently is this rule enforced, that 
even in mission-fields wholly destitute of the word of God, 
versions confessedly of the highest merit, in all other respects, 
have been rejected because in this there was a deviation from 
the rule. The Bible Society, for which I have the honor to 
labor, has adopted as its fundamental principle, to be applied 
to all its versions whether for the home or the foreign field, 


vi. TO THE READER. 


the faithful translation of every word capable of being expressed 
in the language of the version. This is, in the view of its 
managers and members, the only principle justly claiming to be 
catholic; and from its nature, it admits of no exception. 

It seems proper, therefore, in presenting to the public a revis- 
ed English version of the New Testament, in which this word 
is rendered into English, to show that the translation expresses 
its true and only import, and is not a sectarian rendering. 

The entire argument is set before the English reader, in his 
own language; the authorities for the use of the Greek word 
being fully given, in translations made as literal as possible. 
These authorities are all contained in the portion of the page 
above the dividing line; and in this division of the page no 
foreign words are used. The translation of this word being 
indicated by small capitals (followed by the word itself in its 
Anglicized form), the English reader is as well able to judge 
of its meaning, from the connection, as the reader of the original 
Greek. 

The examples of the common meaning and use of the word, 
in Sections 1. and II., are from every period of Greek literature 
in which the word occurs. They include all that have been 
given by lexicographers,* and by those who have written pro- 
fessedly on this subject; and these, with the examples added 
from my own reading, exhaust the use of this word in Greek 
literature. 

The quotations have been copied, in every instance, by myself 
or under my own eye, from the page, chapter, or section referred 
to. Special pains have been taken to make these references as 
definite and clear as possible, that any passage may easily be 
found; the author’s name being given, the name of the treatise, 
and its divisions (if any are made), and the volume and page of 
the edition in most common use, or of the one accessible to me. 


T. J. Conant. 
Brooklyn, N. Y., September, 1860. 


* Basil. p. 256 (Steph. Thes.), “ Sympathizing with those immersed in the sea” 
(τοῖς ἐν τῇ ϑαλάττῃ βαπτιζομένοις ovuncozyortes) is not included among the 
examples, as the writer gives none except such as he has been able to verify, 
by reference to the passage and its connection. 


CONTENTS. 


The course of argument, in this treatise, may be seen at a glance in the fol.owing sketch of its plan. 


PAGE, 
SECTION I. Usage of Greek writers; including the Church Fathers, 
when they do not speak of the Christian rite......... 1-82 
@ te) in the literal phyeicah Bese... ce's a's os hieleia\s «fe eis einiwye!s ons 142 
1. Absolutely, with the ingulfing element implied..... 5G 1-27 
2. Construed with some case of the ingulfing element...... 28-42 
32. In the tropical or figurative sense... «-- τος ος οτος ον νος 43-72 
1. To plunge, to immerse (as in ingulfing floods) in calami- 
GIES MOUCH ery, γος coroner erro εἰς test scarelek oy ο εῆνὶ ὙΣ ceo oe 43-67 
2. To overwhelm (figuratively) with an intoxicating liquor, 
GG Brine! ar Gta Oo ae SAanebe Sete pon δος δον δρός 68-72 
23. Use in composition with a preposition. ................. 73-82 
SECTION II. Usage of the Greek Versions of the Old Testament.... 83-86 
SECTION III. Summary of lexical and grammatical uses........... 87-96 
Ped Pe glen Ue Wa Ae Bee RSS Beene aC τ προ" 87-91 
2. GYAMMALICA CODSIFUCHION. ts. lo atie a. ce eee cele oo csc ji Ὁ] οὐ 
SECTION IV. Application to the New Τοβίαχηθηΐ.. . . « «ον νον ον ἐς . 97-101 
SECTION V. Usage of the Church Fathers............ ὙΠΕΡ τ dene . 102-138 
1. Where they use the word of the Christian rite, or de- 
ΕΟ the nite tm Gther Words. 5): <ii<. τ... cae sell 102-121 
2. Where the rite (or what is implied in it) is variously 
applied for illustration or comparison................. 122-133 
SKCTION VI. Requirements and practice of the Christian Church... 134-141 
1. Of the Eastern, or Greek Church............e00..00- 134, 135 
2: Of the Western or Latins Chutes ὐ Ὁ τον ιν τς sence 136, 137 
3: Of the Amott @ Barely, oo ser cs ΟΣ τ τὸς 138-141 
BO TION ΜΠ: Usage: of THe WersiGus... reins sce ὙΠ 0 wits 142-149 
1 ΘΕ the old! Tettmimyerstonss* so. fayt. sions saree cies ite « ree 142-144 
2. Of the ancient: Oriental versions: «Scho rome en wns 144 
9: Of the Teutonic Versione) 2 ..4 4.21. νον τὸ τος τ τοις οτος 144-146 
4. Of modern versions for the- learned... .. τς 00. 146-149 
SECTION VII{. Views of scholars of different communions. ........ 150-157 


SECTION IX. Obligation to translate the word......... ΕΣ ἡ της 158-163 


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BLE 
ipfse 


MEANING AND USE 


OF 


BAP CP Zar. LN. 


ΌΤΙ 


Usage of Greek writers, including the Church Fathers, where they do 
not speak of the Christian rite. 


GROUND-MEANING : 


TO IMMERSE, IMMERGE, SUBMERGE, TO DIP, TO PLUNGE, TO IMBATHE, TO WHELM. 


41. In the literal, physical sense. 


1, Absolutely, with the ingulfing element implied. 


EXAMPLE 1. 


Polybius,* History, book I. ch. 51, 6. In his account of the 
sea-fight at Drepanum, between the Romans and Carthaginians, 
describing the advantages of the latter in their choice of a posi- 
tion, and in the superior structure and more skillful management 
of their vessels, he says: 

“For, if any were hard pressed by the enemy, they retreated 
safely, on account of their fast sailing, into the open space ; and 


* Born 205 before Christ. 


GREEK TEXT. 
Polybii Hist. lib. I. c. 51, 6 (ed. Schweigh.). 
Ei A ᾽ὔὕ / > A ΄ 7 / 
LTE yap πιέζοιντό τινες ὕπο τῶν πολεμίων, κατοπιν 


> , » “ Ν Ἂν lal ’ Ν > 
ἀνεχώρουν acdadws διὰ TO ταχυναυτεῖν εἰς τὸν ἀναπεπτα- 
A 


2, USAGE OF GREEK WRITERS. 


then with reversed course, now sailing round and now attacking 
in flank the more advanced of the pursuers, while turning and 
embarrassed on account of the weight of the ships and the 
unskillfulness of the crews, they made continued assaults and 
SUBMERGED (Baprizep) many of the vessels.” 


EXAMPLE 2. 


The same Work, book VIII., ch. 8, 4. Describing the opera- 
tions of the engines, which Archimedes constructed for the 
defense of Syracuse when besieged by the Romans, and with 
which he lifted the prows of the besieging vessels out of the 
water, so that they stood erect on the stern, and then let them 
fall, he says: 

“Which being done, some of the vessels fell on their side, 
and some were overturned; but most of them, when the prow 
was let fall from on high, BEING suBMERGED (BapPTizED), became filled 
with sea-water and with confusion.” : 


EXAMPLE 3. 
Plutarch,* Life of Marcellus, ch. XV. Describing the same 


* Born in the year 50 after Christ. 


GREEK TEXT. 

/ / 3, 3 3 a ro 7 A 

μένον τόπον᾽ KamelT ἐκ μεταβολῆς τοῖς προπίπτουσι τῶν 
/ \ \ / A \ tA 

διωκόντων, τοτὲ μὲν περιπλέοντες, TOTE δὲ πλάγιοι προσ- 

,ὔ / Ν = A Ν Ἂ 
πίπτοντες στρεφομένοις καὶ δυσχρηστοῦσι διὰ τὸ βαρος 

a Ν 7 Ν ὃ \ \ > , a \ / 3 
τῶν πλοίων καὶ διὰ THY ἀπειρίαν τῶν πληρωματων, εἐμβο- 

4 5 9 \ a o 3 - 
Aas Te συνεχεῖς ἐδίδοσαν, καὶ πολλὰ τῶν σκαφῶν ἐβαπτι- 


Cov. 


Polybii Hist. lib. VIII. ο. 8, 4 (ed. Schweigh.). 


e ᾽ὔ \ \ a , ,ὔ 
Οὗ γενομένου, τινὰ μὲν τῶν πλοίων πλάγια κατέπιπτε, 
\ \ Ν y' \ \ a lod , > 
τινὰ δὲ καὶ κατεστρέφετο" τὰ δὲ πλεῖστα τῆς πρώρας ap 
, / 7 3 , 
ὕψους ῥιφθείσης βαπτιζόμενα, πλήρη θαλάττης ἐγίγνετο 


καὶ ταραχῆς. 


IN THE LITERAL, PHYSICAL SENSE. 3 


Se —— eel oat 


operations, he says (speaking of the arms of the engines project 
ing from the walls over the vessels) : 

“Some [of the vessels] thrusting down, under a weight firmly 
fixed above, they sunk into the deep; and others, with iron 
hands, or beaks like those of cranes, hauling up by the prow till 
they were erect on the stern, they susmercep (Baprizep).” 


EXAMPLE 4. 


Aristotle,* concerning Wonderful Reports, 136. Speaking of what 
the Pheenician colonists of Gadira (on the southern coast of Spain) 
were reported to have seen, when sailing beyond the Pillars of 
Hercules (westward of the strait of Gibraltar), he says: 

“They say that the Phoenicians who inhabit the so-called Ga- 
dira, sailing four days outside of the Pillars of Hercules with 
an east-wind, come to certain desert places full of rushes and 


* Born 384 before Christ. 


GREEK TEXT, 


Plutarchi Vit. Marcelli, XV (ed. Schafer). 


\ \ Ces 1 a 
Tas μὲν ὑπὸ βρίθους στηρίζοντος ἄνωθεν ὠθοῦσαι 
,ὔ 3 Ν \ ‘ Ν o y+ / 

κατέδυον εἰς βυθὸν, tas δὲ χερσὶ σιδηραῖς, ἢ στόμασιν 

’ὔ 2 7 an 

εἰκασμένοις γεράνων, ἀνασπῶσαι πρώραθεν ὀρθὰς ἐπὶ 
, > / 

πρύμναν ἐβάπτιζον. 


Aristot. de mirabilibus Auscultat. 136 (ed. Bekker, Vol. VI. p. 186). 


/ ‘ ! ἊΝ A ᾿ς 
Aeyovot τοὺς Φοίνικας τοὺς κατοικοῦντας τὰ 7} ἄδειρα 
/ Μ f- 7 e a 
καλούμενα, ἔξω πλέοντας ᾿ Πρακλείων στηλῶν ἀπηλιώτῃ 


hy TZ. « if , / By, / 
ἀνέμῳ ἡμέρας TETTAPAS, παραγίνεσθαι εἰς τινας τόπους 


1 Junge στηρέζοντος ἄνωϑεν (Schafer). 

2 Στόματα εἰκασμένα γεράνων sunt unct adsimilati rostris gruum. Herodo- 
tus III. 28, αἰετὸν εἰκασμένον. Bene Interpres, figura aquile ; h. e. figura adsi- 
milata aquile (Id.). Baehr; Herod. III. 28, figuram aquile 5. figuram adsimilatam 
aquile, ut reddi vult Schaefer, ete. 


4 USAGE OF GREEK WRITERS. 


sea-weed ; which, when it is ebb-tide, are not mimeRsED (BgPrizED), 
but when it is flood-tide are overflowed.” 


EXAMPLE 5. 
Eubulus,* (fragment of an ancient comedy, entitled Nausicaa) 
says, with comic extravagance, of one whose vessel is wrecked 
in a storm and a prey to the ingulfing floods: = 


“Who now the fourth day is toerceD (BaPrizeD), 
leading the famished life of a miserable mullet.”’+t 


* A Greek writer of comedies, about 380 before Christ. 
+ Mullet: a fish, fabled to be always found empty, when caught. 


EXAMPLE 0. 


Polybius,* History, book XXXIV. c. 3,7. In his description ot 
the manner of taking the sword-fish (with an iron-headed spear, 


or harpoon), he says: 
“And even if the spear falls into the sea, it is not lost; for 


* Born 205 before Christ. 


GREEK TEXT. 


3 / / Ν , / A “ \ ΒΩ 
ἐρήμους, θρυου καὶ φύκους πλήρεις, OVS OTAaY μὲν ἄμπω 


τις ἢ μὴ βαπτίζεσθαι, ὅταν δὲ πλημμύρα, κατακλύζεσθαι. 
Eubuli Nausicaa (Meineke, Fragm. Comic. Grec., Vol. HI. p. 238). 


ἃ O a 7 ς yi 7, 
ς νῦν τετάρτην ἡμέραν βαπτίζεται, 


lal / if / ,ὔ 1 
νῆστιν Tovnpov κεστρέως τρίβων βιον. 
Polybii Relig. lib, XXXIV. c. 3, 7 (ed. Schweigh. Vol. IV. p. 626). 


x 3 , Ν » \ ΄ Ν Ἵ » > / 
Kav ἐκπέσῃ δὲ εἰς τὴν θάλατταν τὸ δόρυ, οὐκ amo- 
1 Schweigh. Athen., Tom. 11]. p. 126. 
Qui nune quartum in diem undis mergitur 
jejunam miseri mugilis terens vitam. 


Gesnerum probayi, monentem (p. 562 init.) σσονήρου scribendum esse πσαροξυτό- 
νως, id est, ἀϑλίου, ταλαιπώρου, misert, erumnosi (Id. Tom. IX. p. 289). 


IN THE LITERAL, PHYSICAL SENSE. 5 
it is compacted of both oak and pine, so that when the oaken 
part is mmersep (sarrizep) by the weight, the rest is buoyed up, 
and is easily recovered.” 


EXAMPLE 7. 


The same Work, book III. ch. 72, 4. Speaking of the passage 
of the Roman army, under the Consul Tiberius, through the river 
Tebia, which had been swollen by heavy rains, he says: 

“They passed through with difficulty, the foot-soldiers morersED 
(saprizepD) as far as to the breasts.” 


EXAMPLE 8. 


The same Work, book XVI. ch. 6,2. In his account of the sea- 
fight between Philip and Attalus, near Chios, he speaks of a 
vessel belonging the latter as: 

“Pierced and Berne woerceD (ΒΑΡΤΙΖΕΡ) by a hostile ship.” 


EXAMPLE 9. 


Strabo,* Geography, book XII. ch. 2,4. Speaking of the under- 
ground channel, through which the waters of the Pyramus (8 
river of Cilicia in Asia Minor) forced their way, he says: 


* Born about 60 before Christ. 


GREEK TEXT. 


+ Ν Ας “ὔ τ, Ὁ Sas) , “ 
λωλεν: ἔστι γὰρ πηκτὸν ἐκ τε δρυὸς καὶ ἐλάτης, ὠστε, 

’ a he / / 3 Ν Ν 
βαπτιζομένου τοῦ δρυΐνου βάρει, μετέωρον εἰναι τὸ λοιπὸν 


\ > , 
Kal evavadnmrov. 


Kjusdem Hist. lib. III. ¢. 72, 4: μόλις, ἕως τῶν μαστῶν οἱ 
πεζοὶ βαπτιζόμενοι, διέβαινον. 


Hjusdem Hist. lib. XVI. c. 6, 2: τετρωμένην καὶ βαπτιζο- 
μένην' ὑπὸ νεὼς πολεμίας. 


1 Being immerged (in the act of sinking), as expressed by the pres., in distine- 
tion from the preceding perf. 


6 USAGE OF GREEK WRITERS. 


“And to one who hurls down a dart, from above into the 
channel, the force of the water makes so much resistance, that 
it is hardly motersep (Baprizep),” 

ἘΧΑΜΡΙΒ 10. 

The same Work, book VI. ch. 2,9. “And around Acragas [Agri- 
gentum in Sicily] are marsh-lakes, having the taste indeed of 
sea-water, but a different nature; for even those who can not 
swim are not immersep (sarrizep), floating like pieces of wood.” 

EXAMPLE 11. 


The same Work, book XIV. ch. 8, 9. Speaking of the march 
of Alexander’s army, along the narrow beach (flooded in stormy 
weather) between the mountain called Climax and the Pamphilian 
Sea, he says: 

“Alexander happening to be there at the stormy season, and 
accustomed to trust for the most part to fortune, set forward 
before the swell subsided; and they marched the whole day in 
water, IMMERSED (ΒΑΡΤΙΖΕΡῚ as far as to the waist.” 


GREEK TEXT. 
Strabonis Geogr. lib. XII. ο. 2, 4 (ed. Tzschucke). 

To δὲ καθιέντι ἀκόντιον ἄνωθεν εἰς τὸν βόθρον ἡ Bia 
τοῦ ὕδατος ἀντιπράττει τοσοῦτον ὥστε μόλις βαπτίζεσθαι. 
Hjusdem lib. VI. c. 2, 9 (ed. Siebenkees). 

Περὶ ᾿Ακράγαντα δὲ λίμναι τὴν μὲν γεῦσιν ἔχουσαι 
θαλάττης, τὴν δὲ φύσιν διάφορον: οὐδὲ γὰρ τοῖς ἀκολύμ- 
βοις βαπτίζεσθαι συμβαίνει ξύλων τρόπον ἐπιπολάζουσιν 

Fjusdem lib. XIV. ο. 8, 9 (ed. Tzschucke). 

Ὃ δὲ ᾿Αλέξανδρος εἰς χειμέριον ἐμπεσὼν καιρὸν καὶ 
τὸ πλέον ἐπιτρέπων τῇ τύχῃ πρὶν ἀνεῖναι τὸ κῦμα ὥρμησε, 
καὶ ὅλην τὴν ἡμέραν ἐν ὕδατι γενέσθαι τὴν πορείαν συνέβη 
μέχρι ὀμφαλοῦ βαπτιζομένων." 


1 The sense of this clause is given, without imitating the construction, which 
would he harsh in English. 


IN THE LITERAL, PHYSICAL SENSE. η 


EXAMPLE 12. 


The same Work, book XIV. ch. 2, 42. Speaking of the asphalt 
in the lake Sirbonis, which floats on the surface on account of 
the greater specific gravity of the water, he says: 

“Then floating at the top on account of the nature of the 
water, by virtue of which, we said, there is no need of being 
a swimmer, and he who enters in is not ImMERSED (ΒΑΡΤΙΖΕΡ), but — 
is lifted out.” 


EXAMPLE 13. 


Diodorus* (the Sicilian), Historical Library, book XVI. ch. 80. 
In his account of Timoleon’s defeat of the Carthaginian army 
on the bank of the river Crimissus in Sicily, many of the fugi- 
tives perishing in the stream swollen by a violent storm, he 
Says: 

“The river, rushing down with the current increased im vio- 
lence, SUBMERGED (BAPTIZED) many, and destroyed them attempting 
to swim through with their armor.” 

EXAMPLE 14. 


The same Work, book I. ch. 86. Describing the effects of the 
rapid rise of the water, during the annual inundation of the 
Nile, he says: 


* Wrote his history, about 60-30 before Christ. 


GREEK TEXT. 
HKjusdem lib. XVI. c. 2, 42. 


Kir ἐπιπολάζουσα διὰ τὴν φύσιν τοῦ ὕδατος, καθ᾿ ἦν 
ἔφαμεν μηδὲ κολύμβου δεῖσθαι, μηδὲ βαπτίζεσθαι τὸν 
ἐμβάντα ἀλλ᾽ ἐξαίρεσθαι. 

Diodori Siculi Biblioth. Hist. lib. XVI. ο. 80 (ed. Bekker). 

Ὃ ποταμὸς βιαιοτέρῳ TO ῥεύματι καταφερόμενος πολ- 
λοὺς ἐβάπτιζε, καὶ μετὰ τῶν ὅπλων διανηχομένους διέ- 


φθειρε. 


* Zufolge welcher es, wie wir sagten, keines Schwimmers bedarf (Groskurd). 


8 USAGE OF GREEK WRITERS. 

“Most of the wild land animals are surrounded by the stream 
and perish, being susMERGED (BaprizeD); but some, escaping to the 
high grounds, are saved.” 

EXAMPLE 165. 


The same Work, book XI. ch. 18. 

“The commander of the fleet,* leading on the line, and first 
joining battle, was slain after a brilliant conflict; and his ship 
being sUBMERGED (BaPrizeD), confusion seized the fleet of the bar- 
barians.” 


* Of the Persians, at the battle of Salamis. 


EXAMPLE 16. 


Josephus,* Jewish Antiquities, book XV. ch. 3,3. Describing the 
murder of the boy Aristobulus, who (by Herod’s paternal was 
drowned by his companions in a swimming-bath, he says: 

“ Continually pressing down and immersive (Baprizinc) him while 
swimming, as if in sport, they did not desist till they had entire- 
ly suffocated him.” 


* A Jewish writer, born in the year 37 after Christ. 


Hjusdem lib. I. ο. 36. 

Τῶν δὲ χερσαίων θηρίων τὰ πολλὰ μὲν ὑπὸ τοῦ ποτα- 
μοῦ περιληφθέντα διαφθείρεται βαπτιζόμενα, τινὰ δ᾽ εἰς 
τοὺς μετεώρους ἐκφεύγοντα τύπους διασώζεται. 

Bjusdem lib. XT. . 18. 

e \ , ’ “ ’ὔ ὯΝ ra 

O δε ναύαρχος προηγούμενος τῆς τάξεως καὶ πιρῶ- 
τος συνάψας μάχην διεφθάρη, λαμπρῶς ἀγωνισάμενος" τῆς 
δὲ νεὼς βαπτισθείσης, ταραχὴ κατέσχε τὸ ναυτικὸν τῶν 
βαρβάρων. 

Βαπτισϑείσης Coisl.! quod satis elegans; vide Polybium, 1, 51 (Wesselzs). 
Josephi Antiq. Jud. lib. XV. ο. 8, 3 (ed. Oberthiir). 
a ae a Ἂν , « » al / 

Bapovyres ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον, 

οὐκ ἀνῆκαν, ἕως καὶ παντάπασιν ἀποπνίξαι. 


1 Consulendus hic Codex est ab iis, qui novam Diodori Siculi editionem parare 
voluerint (Montfaucon, Biblioth. Coisl. p. 214, ima). 


IN THE LITERAL, PHYSICAL SENSE. 9 


EXAMPLE 17. 


The same writer, Jewish War, book 1. ch. 22, 2. Relating the 
game occurrence, he says: 

“And there, according to command, being moersep (Baprizep) 
by the Gauls in a swimming-bath, he dies.” 


EXAMPLE 18. 


The same writer, Jewish War, book III. ch. 8, 5. 

“As I also account a pilot most cowardly, who, through dread 
of a storm, before the blast came voluntarily susmercep (BaprizeD) 
the vessel.” 


EXAMPLE 19. 


The same writer, Jewish War, book II. ch. 9,3. Describing the 
condition of the vessels in the port of Joppa, during a storm, 
he says: 

“And many [of the vessels], struggling against the opposing 
swell towards the open sea (for they feared the shore, being 
rocky,and the enemies upon it), the billow, rising high above, 
SUBMERGED (BAPTIZED),”’ 


GREEK TEXT. 
Kjusdem de Bello Jud. lib. I. ὁ. 22, 2. 

"Exel δὲ, κατ᾽ ἐντολὴν ὑπὸ τῶν Γαλατῶν βαπτιζόμενος 
ἐν κολυμβήθρᾳ, τελευτᾷ. 

Bjusdem lib. ΠΕΡ ΕΒ, 5. 
‘Os ἔγωγε καὶ κυβερνήτην ἡγοῦμαι δειλότατον, ὅστις, 
a \ Su “- “ 3 ’ὔ δ᾽ eS Ν 
χειμῶνα δεδοικὼς, πρὸ τῆς θυελλης ἐβάπτισεν ἑκὼν τὸ 
σκάφος. 
Bjusdem lib. IIT 6. 9, 8. 

Πολλὰς δὲ πρὸς ἀντίον κῦμα βιαζομένας εἰς τὸ πέλα- 
γος, Tov τε γὰρ αἰγιαλὸν ὄντα πετρώδη καὶ τοὺς ἐπ᾽ 
αὐτοῦ πολεμίους ἐδεδοίκεσαν, μετέωρος ὑπεραρθεὶς ὁ κλύ- 
δων ἐβάπτισεν. 


10 USAGE OF GREEK WRITERS. 


HXAMPLE 20. 


The same writer, Antiquities of the Jews, book IX. ch. 10, 3, In 
his narrative of Jonah’s flight, and of the events that followed, 
he says: 

“The ship being just about ro BE susmeRGcED (BaprizED).” 

WXAMPLE 21. 


The same writer, Life of himself, 23: 

“For our vessel having been susmercep (Barrizep) in the midst 
of the Adriatic, being about six hundred in number, we swam 
through the whole night.” 


EXAMPLE 22. 


The same writer, Jewish War, book III. ch. 10, 9. He says of 
the Jews, in describing their contest with the Roman soldiers on 
the Sea of Galilee: 

“And when they ventured to come near, they suffered harm 
before they could inflict any, and were supwerceD (BarrizepD) along 
with their vessels; .... and those of the supmercEp (BAPTIZED) 
who raised their heads, either a missile reached, or a vessel over- 
took.” 


GREEK TEXT. 
Hjusdem Antiq. Jud. lib. IX. ¢. 10, 2: ὅσον οὔπω μέλλον- 
tos βαπτίζεσθαι τοῦ oxadovs. 


Hjusdem Vite ὃ 3. 

e “ rn ἊΝ \ 
Βαπτισθέντος yap ἡμῶν τοῦ πλοίου κατὰ μέσον τὸν 
> 3, σ“ = . 

᾿Αδρίαν, περὶ ἑξακοσίους τὸν ἀριθμὸν ὄντες, δ ὅλης τῆς 

νυκτὸς ἐνηξάμεθα. 
Kjusdem de Bello Jud. lib. III. ο. 10, 9. 

᾿ Καὶ πλησιάζειν τολμῶντες, πρὶν δρᾶσαί τι παθεῖν 
΄ Ν Ν » a 9 7 / a 
ἔφθανον, καὶ σὺν αὐτοῖς ἐβαπτίζοντο σκάφεσι: ... τῶν 
ΕΝ Μ Δ 

δὲ βαπτισθέντων τοὺς ἀνανεύοντας ἢ βέλος ἔφθανεν, ἢ 


σχεδία κατελάμβανε. 


IN THE LITERAL, PHYSICAL SENSE. ΤΙ 


EXAMPLE 28 


The same writer, Jewish War, book II. ch. 20, 1. 

“And after the calamity of Cestius, many of the distinguished 
Jews swam away, as when a ship Is BEING IMMERGED (BAPTIZED), 
from the city.” 

EXAMPLE 24. 


Plutarch,* Life of Theseus, XXIV, quotes the following oracle 
of the Sibyl, respecting the city of Athens: ' 

“A bladder, thou mayest be maersep (BaprizeD) ; but it is not 
possible for thee to sink.” 


* Born in the year 50 after Christ. 


EXAMPLE 25. 


The same writer, Life of Alexander, LXVII. Describing a 
season of revelry, in the army of Alexander the Great, when 
returning from his eastern conquests, he says: 

“Thou wouldest not have seen a buckler, or a helmet, or a 
pike; but the soldiers, along the whole way, prppine (ΒΑΡΤΙΖΙΧΟῚ 


GREEK TEXT. 
Kjusdem lib. 11, ο. 20, 1. 


Mera δὲ τὴν Κεστίου συμφορὰν, πολλοὶ τῶν ἐπιφα- 
νῶν ᾿]Ιουδαίων ὥσπερ βαπτιζομένης νεὼς ἀπενήχοντο τῆς 
πόλεως." 

Plutarchi Vit. Thesei, XXIV. (ed. Schafer). 
> Ν ᾿ / A , > , 3 / 
Ackos βαπτίζῃ: δῦναι δέ τοι od θέμις ἐστίν. 
Hjusdem Vit. Alexandri, ΠΧ ΤΙ. 
53 x > 

Εἶδες δ᾽ ἂν ov πέλτην, οὐ κράνος, οὐ σάρισσαν: ἀλλὰ 

7 are - Ν , \ \ eat ed 
φιάλαις καὶ ῥυτοῖς καὶ θηρικλείοις Tapa THY ὁδὸν ἁἀπασαν 


1 The version in the text is the best expression we can give of this imperfect 
metaphor. 


12 USAGE OF GREEK WRITERS. 


with cups, and horns, and goblets, from great winejars aad 
mixing-bowls,* were drinking to one another.” 


* Large bowls for mixing wine and water, into which the drinking-cups were 
5 5 Tied 
dipped. 


EXAMPLE 26. 


The same writer, Comparison of Aristophanes and Menander 
In this abridgment (by another hand) of one cf his lost com 
positions, speaking of Aristophanes” faults of style, he quotes 
from him the following example of punning, or play on words: 

“* Bor he is praised,’ says he, ‘because he pirpep (Baprizep) 
the stewards; being not [Tamias] stewards, but [Zamias] 
sharks.’ + 


* Born about 450 before Christ. 

+ A play on the two similar words (differing only in the first letter) ‘ tamias’ 
stewards, and ‘lamias’ sharks, the former resembling the latter in rapacity as well 
as in name. 

‘The significance of the Greek verb, in this connection, is aptly expressed by 
the English translator of these writings of Plutarch: “Tor he is much com- 
mended (saith he) for ducking the chamberlains.” The word is, perhaps, used 
metaphorically here, as in Ex, 151. - 


GREEK TEXT. 
΄ “ / 3 7 »: Ν ᾿ς 
οἱ στρατιῶται βαπτίζοντες ἐκ πίθων μεγάλων καὶ κρατή- 
> / / 
ρων ἀλλήλοις προέπινον. 


The reading βαπτίζοντες has been doubted,’ on account of the unusual con- 
struction with ἐκ πέϑων; but (as suggested by Coray,? in Joc.) a part of the 
action is put for the whole (synecdoche), as one must first dip the vessel in order 
to fill it. 


Kjusdem Aristoph. et Menandri Comp. (ed. Wyttenbd.). 


BE r Ἂν Ν ΄“ \ 7 » ’ 
παινειται YAP, φησὶν, ὅτι τοὺς ταμίας ἐβάπτισεν, 


οὐχὶ Tapias ἀλλὰ Λαμίας ὄντας. 


1 Suspecta mihi heee vox, cum ἐκ σεέϑων ita constructa (M. Dusoul, in Reiske’s 
edition). 
." 
2 Λέγεταε μὲν οὖν κατὰ συνεκδοχὴν" πρότερον γὰρ τοῦ πληροῦν ἐστι TO 
7 Te CODED alia in TR § ye ἽΝ 
βαπτίξειν ἀγγεῖόν τε τὸν ἀρύσασϑαι βουλόμενον. 


IN THE LITERAL, PHYSICAL SENSE. 13 


EXAMPLE 27. 


Epictetus,* Moral Discoursest (fragment XI). 

“As you would not wish, sailing in a large and polished and 
richly gilded ship, to be susmercep (saprizep); so neither choose, 
dwelling in a house too large and costly, to endure storms of 
care.” 


* Born about the year 50 after Christ. 
+ As committed to writing by his pupil, Arrian. 


EXAMPLE 28, 


Lucian,* Timon or the Man-hater, 44. Among the resolves for 
the direction of his future life (to testify his hatred of mankind) 
is the following: 

“And if the winter’s torrent were bearing one away, and 
he with outstretched hands were imploring help, to thrust even 
him headlong, norerstne (Baprizinc), so that he should not be able 
to come up again.” 


* Born about 135 after Christ. 


EXAMPLE 29. 


The same writer, True History, book II. 4. In this satire on the 


GREEK TEXT. 
Epicteti Dissertat. Frag. 11 (ed. Schweigh. Vol. IIT. p. 69). 
“Qorep οὐκ av ἐβούλου ἐν νηὶ μεγάλῃ καὶ γλαφυρᾷ 
καὶ πολυχρύσῳ πλέων βαπτίζεσθαι: οὕτω μηδὲ ἐν οἰκίᾳ 


αἱροῦ ὑπερμεγέθει καὶ πολυτελεῖ καθήμενος χειμάζεσθαι. 


Luciani Timon, 46 (ed. Lehmann). 


e 


+ - a Ἀ 
Καὶ ἤν τινα τοῦ χειμῶνος ὃ ποταμὸς παραφέρῃ. ὁ 
\ A a > ΄ » δ ’ὔ > r Ν 
δὲ τὰς χεῖρας ὀρέγων ἀντιλαβέσθαι δέηται, ὠθεῖν καὶ 
/ \ e \ / 
τούτον ἐπὶ κεφαλὴν βαπτίζοντα, ὡς μηδὲ ἀνακύψαι dv- 
νηθείῃ. 


14 USAGE OF GREEK WRITERS. 


love of the marvelous, he pleasantly describes men walking on the 
sea (having cork feet), and says: 

“We wondered, therefore, when we saw them not mmmrsrp 
‘partizep), but standing above the waves, and traveling on with- 
out fear.” 


EXAMPLE 30. 


Hippocrates, on Epidemics,* book V. Describing the respiration 
of a patient, affected with inflammation and swelling of the throat 
(Cynanche), and oppression about the heart, he says: 


“And she breathed, as persons breathe after having been 
IMMERSED (BaprizeD), and emitted a low sound from the chest, like 
the so-called ventriloquists.” 


* An ancient medical work (attributed erroneously to Hippocrates) written, 
probably, before the Christian era. 


Describing the same case (book VII.), he says: “And she 
breathed, as if breathing after having been mmersep (Baprizep).” 


EXAMPLE 31. 
Dion Cassius,* Roman. History, book XXXVII. ch. 58. In the 


* Born in the year 155 after Christ. 


GREEK TEXT. 
Luciani Vere Historiz lib. II. 4 (ed. Lehmann). 
᾿Εθαυμάζομεν οὖν ἰδόντες ov βαπτιζομένους, ἀλλ᾽ 
ὑπερέχοντας τῶν κυμάτων, καὶ ἀδεῶς ὁδοιποροῦντας. 
De Morb. vulg. lib. V. (Hippocratis Op., vol. IIT. p. 571, ed. Κι). 


wee , e 3 ΄΄ if > / ΑΝ] A 
Kai ἀνέπνεεν ὡς ἐκ Tov βεβαπτίσθαι ἀναπνέουσι" καὶ ἐκ TOU 


΄ e / ¢ eens / / 
στηθεος ὑπεψόφεεν ὡσπερ al ἐγγαστρίμυθοι λεγόμεναι. 


Bjusdem lib. VII. (ed. Kiihn, vol. III. p. 658). Καὶ ἀνέπνε 
οἷον ἐκ τοῦ βεβαπτίσθαι ἀναπνεούση. 


IN THE LITERAL, PHYSICAL SENSE. 15 


description here given of the effects of a violent storm of wind, 
he says: 

“So that very many trees were upturned by the roots, and 
many houses were thrown down; the ships which were in the 
Tiber, and lying at anchor by the city and at its mouth, were 
suBMERGED (BaprizeD), and the wooden bridge was destroyed.” 


EXAMPLE 82. 


The same Work, book XLI. ch. 42. Describing the defeat of 
Curio by Juba, King of Numidia (at the siege of Utica in 
Africa), and the fate of ‘the fugitives, many losing their lives 
in their eager haste to get aboard of their vessels, and others 
by overloading and sinking them, he says: 

“And many of them, who had fled, perished; some thrown 
down by the jostling, in getting on board the vessels, and 
others susmercep (Barrizep), in the vessels themselves, by their 
own weight.” 


EXAMPLE 33. 


The same Work, book LXXIV. ch. 13. Of the foraging ships 
of Byzantium (during the siege of the city by the forces of the 


GREEK TEXT. 
Dionis Cassii Historia Romane lib. XX XVII. ο. 58 (ed. Sturz). 


ev / \ Ὁ a 
Ὥστε πάμπολλα μὲν δένδρα προόῤῥιζα ἀνατραπῆναι, 
‘ Ν Se a ¢ a 7, a \ 3 a 
πολλὰς δὲ οἰκίας καταβῥαγῆναι: τὰ τε πλοῖα τὰ ἐν TO 
/ ον A ὟΝ JA Ν Ν Ν » Ν > = 
TiBepidt καὶ πρὸς τὸ ἄστυ καὶ πρὸς τὰς ἐκβολὰς αὐτοῦ 
a A \ Δ \ 
ναυλοχοῦντα βαπτισθῆναι, καὶ τὴν γέφυραν τὴν ξυλίνην 
διαφθαρῆναι. 
Ἐἠυβᾶθιῃ lib. XLI. ὁ. 42. 
A \ Ν , ἐπ peg : 
Συχνοὶ de δὴ καὶ διαφυγοντες αὐτῶν ἀπώλοντο, οἱ 
\ 3 mrs Ν la 3 ΄ « x lo » al / 
μὲν ἐν TH ἐς Ta πλοῖα ἐσβάσει ὑπὸ τοῦ ὠθισμοῦ σφαλεν- 
Π] \ Ν > > > “- ΄ ΒΝ - ΄ 
τες, οἱ δὲ καὶ εν αὐτοῖς τοῖς σκάφεσιν ὑπὸ τοῦ βάρους 


a / 
αὐτῶν βαπτισθέεντες. 


16 USAGE OF GREEK WRITERS. 


Roman Emperor Severus), returning overloaded with provisions 
in a storm, and attacked by the Roman fleet, he says: 

“And they, however much they might have desired it, were 
not able to do any thing; but attempting in one way or an- 
other to escape, some Were sUBMERGED (Baptized) by the wind, using 
it too freely,* and others were overtaken by the enemy, and 
destroyed.” 


* Carrying too much sail, in their eagerness to escape. 


EXAMPLE 34. 


The same Work, book L. ch. 18. Mark Antony, in his address 
to his soldiers before the sea-fight at Actium, boasting of the 
superior strength and equipment of his vessels, and that the 
enemy would not venture to encounter them, adds: 

“And even if any one came near, how could he escape being 
IMMERGED (BaprizeD) by the very multitude of the oars?”* 


* These vessels being impelled with oars, the larger and better equipped could 
run down and immerge the more feeble, by their greater speed and weight. 
EXAMPLE 35. 


The same Work, book L. ch. 82. In his account of the sea-fight 
at Actium, he describes Antony’s large and powerful ships as 
awaiting the attacks of the smaller and swifter vessels of 


GREEK TEXxtT. 
Ejusdem 110. LXXIV. c. 13. 
a ΄“ A xal A , 
Kai ἐκεῖνοι δρᾶσαι μὲν οὐδὲν, ovd εἰ τὰ μάλιστα 
/ τ “ , AY 
ἤθελον, ἠδύναντο' διαφυγεῖν δὲ πῃ πειρώμενοι, οἱ μὲν 
a , ’ὔ “ 
ὑπὸ τοῦ πνεύματος, ἀπλήστως αὐτῷ χρώμενοι, ἐβαπτίζον- 
e ae \ a > ’ / Ψ 
το" οἱ O ὑπὸ τῶν ἐναντίων καταλαμβανόμενοι διώλλυντο. 
Ejusdem lib. L. ¢. 18, 
4, Ν , , a N Δ 
Εἰ δὲ δὴ καὶ πλησιάσειε τις, πῶς μὲν ἂν οὐχ ὑπ᾽ 
΄-“ a / “-“ val 
αὐτοῦ Tov πλήθους τῶν κωπῶν βαπτισθείη; 


IN THE LITERAL, PHYSICAL SENSE. 11 


Augustus, hurling heavy missiles and grappling irons as {ΠΟΥ͂ 
approached, and adds: 

“And if they hit them, they came off superior; but if they 
missed, their own vessels being pierced, they WERE sUBMERGED 
(BAPTIZED) ,”” 


EXAMPLE 36. 


The same Work, book L. ch. 82. In his further description 
of this battle, he says of the two parties in the conflict: 

“And hence, they gained advantages each over the other; 
the one dropping within the lines of the ships’ oars, and crush- 
ing the oar-blades, and the other from above supmerGING (BaPTIZzING) 
them with stones and engines.” 


EXAMPLE 81. 


The same Work, book L. ch. 35. In his account of the efforts 
to escape from the flames of the burning vessels (near the close 
of this battle), he says: 

“And others leaping into the sea were drowned, or struck by 
the enemy WERE SUBMERGED (BAPTIZED).” 


GREEK TEXT. 
Kjusdem lib. L. ο. 32. 
Κ΄. Ν 5 \ 3 / SES , 3. ἡ ᾽ 
αἱ εἰ μὲν ἐπιτύχοιεν αὐτῶν, κρείττους ἐγίνοντο" εἰ 
x ε , , x , “- lal 3 / 
ἅμαρτοιεν, τρωθέντων ἂν σφίσι τῶν σκαφῶν ἐβαπτί- 
ζοντο. 
Ejusdem lib. L. ο. 32. 
9 / 3 ’ /, e \ 
Kak τούτου ἐπλεονέκτουν τε ἀλλήλων, οἱ μὲν, ἔς 
δ. Nea A a , 
TE TOUS ταρσοὺς τῶν νεῶν ὑποπίπτοντες, Kal τὰς KO- 
΄ \ Μ \ 
Tas συναράσσοντες, οἱ δὲ, ἄνωθεν αὐτοὺς καὶ πέτραις 
Ν , 
καὶ μηχανήμασι βαπτίζοντες. 
Hjusdem lib. L. ο. 35. 
ε \ 3 Ν 4 3 a zy 
Oi δὲ εἰς τὴν Oaracoay ἐκπηδῶντες ἀπεπνίγοντο, ἢ 
/ e NS A 3 
καὶ παιόμενοι ὑπὸ τῶν ἐναντίων ἐβαπτίζοντο. 
1 “Taooos is ‘the whole broadside of oars,’ if such an expression be allowed” 


(Arnold, Thucyd. 7, 40). 
B 


18 USAGE OF GREEK WRITERS. 


EXAMPLE 38. 


Porphyry,* Concerning the Styx. Describing the Lake of Proba- 
tion, in India, and the use made of it by the Brahmins for testing 
the guilt or innocence of persons accused of crime, he says: 

“The depth is as far as to the knees; .... and when the 
accused comes to it, if he is guiltless he goes through without 
fear, having the water as far as to the knees; but if guilty, 
after proceeding a little way, he is mmersep (Baprizep) unto the 
head.” 


* A Greek philosopher, born 233 after Christ. 


EXAMPLE 39. 


Heliodorus, Ethiopics (Story of Theagenes and Chariclea*), book V. 
ch. 28. Of a band of pirates, who had seized a vessel, and were 
unable to manage it in the storm that ensued, he says: 

“And already secommne mmmercep (Barrizep), and wanting little 
of sinking, some of the pirates at first attempted to leave, and 
get aboard of their own bark.” 


* Written about 390 after Christ, by Heliodorus, afterward Bishop of Tricca 
in Thessaly. 


GREEK TEXT. 
Porphyrii locus ex libro de Styge (Porphyrii de Abstinentia, etc., 
Cantabr. 1655, p. 282). 

Τὸ βάθος δ᾽ ἔστιν ἄχρι τῶν γονάτων" . . . ὅταν δὲ 
κατηγορούμενος ἐπιβῇ, ἀναμάρτητος μὲν wv, ἀδεῶς διέρχε- 
ται, ἄχρι τῶν γονάτων ἔχων τὸ ὕδωρ: ἁμαρτών δὲ, ὀλίγον 
προβὰς βαπτίζεται μέχρι κεφαλῆς. 

Heliodori Athiopicorum lib. V. ο. 28 (ed. Bekker). 


yo ‘ a ᾿ Ν 3 
Πδὴ δὲ βαπτιζομένων καὶ καταδῦναι μικρὸν ἀπολει- 
ἢ ἡ a fal \ 
πόντων, ἐπεχείρουν THY πρώτην ἔνιοι τῶν λῃστῶν εἰς τὴν 


» ἡ a} n 7 +S 
ἰδίαν αὐτῶν μετεισβαίνειν ἀκατον. 


IN THE LITERAL, PHYSICAL SENSE. 19 


EXAMPLE 40. 


Heimerius,* Oration X. 22. Speaking (in a strain of rhetor- 
ical extravagance) of the pictorial representations of the battle 
of Marathon, in the Peecile at Athens, where Cynegirus was 
shown grasping a Persian vessel with his hands, he says: 

“And I will show you also my soldiers; one fighting life-like 
even in the painting, ... and another maercine (sarrizinc) with 
his hands the Persian fleet.” 


* A Greek rhetorician, born about 315 after Christ. 


EXAMPLE 41. 


Themistius,* Oration IV. (XXIII). 


“And neither can the swordsmith determine whether he shall 
sell the sword to a murderer, nor the shipwright whether he 
shall build ships for a robber, ... . nor the pilot whether he 
saves, in the voyage, one whom it were better to sUBMERGE 
(BAPTIZE).”” 


* A Greek rhetorician and philosopher, early in the second half of the fourth 
century after Christ. 


GREEK TEXT. 


Heimerii Sophista Orat. X. 2 (ed. Wernsdorf). 


le \ «᾿. ἐνὶ \ / 3 Ν Ν, \ “ 
Acigm δὲ ὑμῖν καὶ στρατιώτας ἐμοὺς, τὸν μὲν τῇ 
, Ν 3 a a , Ν Ἀν 
φύσει καὶ ἐν τῇ γραφῇ. μαχόμενον" ... τὸν δὲ ἄλλον 
Ν lal \ a / 
διὰ χειρῶν τὸν Περσῶν στόλον βαπτίζοντα. 
Themistii Sophistad Οταί: IV. (ed. Dindorf: XXIII). - 
P \ Α By > ΕῚ 
Kai οὔτε ὃ μαχαιροποιὸς δοκιμάζειν ἔχει εἰ ἀνδρο- 
/ \ ΄ 2 / δ΄ « Ν 5» 
φόνῳ τὴν μάχαιραν ἀποδωσεταί, οὗτε ὃ ναυπηγὸς εἰ 
“ ΄ 3, ς / > , 
ἅρπαγι ναυπηγήσεται,; ... οὔτε ὁ κυβερνήτης εἰ σώζει 


> a AG a ἈΝ β , ΕΝ 3. 
εν T@ 7: @ ον και απτισαι ἀμεινον Ἢν. 


20 USAGE OF GREEK WRITERS. 


EXAMPLE 42. 


On the Life und Poetry of Homer,* IT. 26. Among other char- 
acteristics of Homer’s manner, the writer mentions Emphasis; 
and after one example, adds: 

“Similar also is that: 

‘And the whole sword was warmed with blood.’ 

For truly in this he exhibits very great emphasis; as if the 
sword were so ΙΜΒΑΤΗΕΡ (Baprizep), as to be heated.” 

The expression, on which the writer makes this comment, is used by Homer 
in the Iliad, book 21, line 476, after saying that Achilles drove his sword 
through the head of Echeclus. He uses it also in book 16, line 333, where he 
says that Ajax smote with his sword the neck of Cleobulus. In either case 


the writer’s comment is just; the poet’s expression implying, that the sword 
was so plunged in the warm blood as to be heated by it. 


* Of uncertain date; attributed (erroneously) to Plutarch. 


EXAMPLE 43. 
Suidas, Lexicon. “Desiring to swim through, they were 
IMMERSED (BaPtizED) by their full armor.’”* 


* A quotation, by this old Greek lexicographer, from a Greek writer now 
unknown. 


EXAMPLE 44, 


Gregory,* Panegyric on Origen, XIV. Describing him as an 


* Surnamed Thaumaturgus ; made bishop of Neocsarea about the year 240 
after Christ. 


GREEK TEXT. 
De Vita et Poesi Homeri II. 26 (Plutarchi Moralia, ed. Wyttenb.). 
“Ὅμοιον δὲ κἀκεῖνο, ; 
πᾶν δ᾽ ὑπεθερμάνθη ξίφος αἵματι: 
καὶ γὰρ ἐν τούτῳ παρέχει μείζονα ἔμφασιν, ὡς βαπτι- 
σθέντος οὕτω τοῦ ξίφους ὡς τε θερμανθῆναι. 


Suide Lexicon, 8. V. ΖΔιανεῦσαι (ed. Bernh. col. 1300). Ζια- 
an 3 , 3 fa « \ ” / 
γνευσαι ἐθελήσαντες ἐβαπτίζοντο ὑπὸ TNS πανοπλίας. 


IN THE LITERAL, PHYSICAL SENSE. 21 


experienced and skillful guide through the mazes of philosophical 
speculation, he says: 

“He himself would remain on high in safety, and stretching 
out a hand to others save them, as if drawing up persons 
SUBMERGED (BAPTIZED),”” 


EXAMPLE 45. 


Chrysostom,* Discourse on the paralytic let down through the 
roof. Comparing the Saviour’s cures with those effected by 
human art, through the aid of the knife and the cautery, he 
says: 

“But here, no such thing is to be seen; no fire applied, nor 
Ateel pruncep ΙΝ (Bartizep), nor flowing blood.” 


* An eminent Greek writer of the Christian Church, born 347 after Christ. 


EXAMPLE 46. 


The same writer, on Eph. ch. V. Discourse XIX. Showing that 
the visible heavens do not rest (according to the popular error) 
on the waters of the ocean, he says: 

“For things borne on the water must not be arched, but must 


GREEK TEXT. 


Gregorii Thaumaturgi Orat. Panegyr. in Orig. XIV. (Gallandu 
Biblioth. Vet. Patr. Vol. IT. p. 430). 


/ > , 3 a 
Meréwpos αὐτὸς te ἐν ἀσφαλεῖ μένοι, καὶ ἄλλοις ope 
a 7, oa > 
yov χεῖρα διασώζοιτο, ὥσπερ βαπτιζομένους ἀνιμώμενος. 


‘Chrysost. Homil. de paralyt. per tect. demiss. 4 (ed. Montfaucon, 
Vol. 11]. p. 89). 


> a \ al Ach ΄- a 
Ἐνταῦθα de οὐδὲν τοιοῦτον ἐστιν ἰδεῖν, ov πῦρ προσ- 
/ » , U - 

αγόμενον, οὐ σίδηρον βαπτιζόμενον, οὐχ αἷμα ῥέον. 


Ejusdem in Epist. αὖ Ephes. c. V. Hom. XIX. 3 (ed. Montfaucon, 
Vol. XI. p. 138). 


Ν Ν A ’ὔ’ a “- 
Ta γὰρ ἐπὶ τῶν ὑδάτων φερόμενα οὐ κυρτοῦσθαι δεῖ, 


22 USAGE OF GREEK WRITERS. 


be hollowed [downward]. Wherefore? Because, on the water, the 
entire body of that which is hollow* is moercep (ΒΑΡΤΙΖΕΡ) : - « - 
but of that which is arched, the body is all above, and only the 
extremities touch.” 


* Concave above, and hence convex underneath. 


EXAMPLE 47. 


The same writer, on David and Saul, Discourse III. 7. 

“Hyen this was worthy indeed of praise and of greatest ad- 
miration, that he did not prune ΙΝ (Baprize) the sword, nor sever 
that hostile head !” 

EXAMPLE 48. 


Epistle to Damagetus* (by an unknown Greek writer). 
“Shall I not laugh at him, who, having supmercEep (BAPTIZED) 


* Of uncertain date, falsely attributed to Hippocrates the physician and medical 
writer, and printed with his works. 


GREEK Text. 
, σ“ a \ \ 
ἀλλὰ κοιλαίνεσθαι. τί δήποτε; ὅτι τοῦ μὲν κοίλου TO 
a ο Ν lad « 7 an A 
σῶμα ὅλον βαπτίζεται ἐπὶ τῶν ὑδάτων. ... . τοῦ δὲ 
΄, Ν τ “ σ 5 Ν 5, \ \ 
KEKOUPT@MEVOU TO μὲν σῶμα ὅλον ἐστὶν ἄνωθεν, Ta δε 
3, / Ἔ 
ἄκρα ἐπίκειται μονον. 
Hjusdem de Davide οὐ Saule Hom. III. 7 (ed. Montfaucon, Vol. IV. 
p. 179). 
> / \ 5 Ν Ἢ / Ν \ \ 
Eraivov μὲν ἄξιον καὶ μεγίστου θαύματος καὶ τὸ μὴ 
, Ν / rie, a \ ,ὔ » / 
βαπτίσαι τὸ Eidos, μηδὲ ἀποτεμεῖν τὴν πολεμίαν ἐκείνην 
/ 
κεφαλὴν. 
Hippocratis Opera (ed. Kiihn, Vol. HIT. p. 809). 


ΧΙ / Ν \ lal a 
My γελάσω τὸν τὴν νῆα πολλοῖσι φορτίοισι βαπτί- 


1 Hermann ad Vig. Annot. 252. 


IN THE LITERAL, PHYSICAL SENSE. 93 


his ship with much merchandize, then blames the sea for having 
ingulfed it full laden?” 
EXAMPLE 49. 


Life of Pythagoras,* 2. In his account of the philosophy of 
Pythagoras, Aristotle, and Plato, the writer states that things 
sublunar are subject to four controlling forces, deity, fate, human 
choice, fortune; and in illustration, says: 

“As, to enter into the ship, or not to enter, is in our own 
power; but the sudden coming on of storm and tempest, in fair 
weather, depends on fortune; and that the tmercep (Baprizep) 
ship beyond all hope is saved, is of the providence of God.” 


* By an unknown Greek writer, and of uncertain date. 


EXAMPLE 50. 


JEsopic Fables; fable of the mule, who, finding that he light- 
ened his load of salt by lying down in the water, repeated the 
experiment when loaded with sponges and wool. 

“ One of the salt-bearing mules, rushing into a river, accidental- 
ly slipped down; and rising up lightened (the salt becoming 


. GREEK TEXT. 
σαντα, εἶτα μεμφόμενον τῇ θαλάττῃ ὅτι κατεβύθισεν 
αὐτὴν πλήρη; 
De Vita Pythagore, II. (Jamblichi Chalcid. de Vita Pythagorica 
liber, ed. Kiessling). 

Οἷον: τὸ μὲν εἰσελθεῖν εἰς THY ναῦν ἢ μὴ εἰσελθεῖν, 
ἐφ᾽ ἡμῖν ἐστί. τὸ μέντοι ἐν εὐδίᾳ χειμῶνα καὶ ζάλην 
ἐξαίφνης ἐπιγενέσθαι, ἐκ τύχης. τὸ μέντοι βαπτιζομένην 
τὴν ναῦν Tap ἐλπίδα σωθῆναι, προνοίας θεοῦ. 


Αισωπου Μἥυθοι, 254 (ed. Coray, p. 167). 


ΠΩ e a « ,ὔ - ’ QA 3 A 3 

ὧν ἀληγῶν ἡμιόνων εἷς, ἐμβαλὼν εἰς ποταμὸν, ὠλι- 
> / Ν “ « a Ν 

σθεν αὐτομάτως: καὶ τῶν ἁλῶν διατακέντων ἀναστας 


24 USAGE OF GREEK WRITERS. 


dissolved) he perceived the cause, and remembered it; so that 
always, when passing through the river, he purposely lowered 
down and moersep (ΒΑΡΤΙΖΕΡ) the panniers.”* 


ἃ Of uncertain date (related in Plut. Moral. Skil of Water and Land Animals, xvi), 


EXAMPLE δ]. 


Fable of the Ape and the Dolphin.* The dolphin bearing the 
ship-wrecked ape to the shore, and detecting the attempted im- 
position of the latter, it is said: 


“And the dolphin, angry at such a falsehood, mnarersine (Baprizine) 
killed him.” 


* Writer and date unknown. 


EXAMPLE 52. 


Fable of the Shepherd and the Sea.* The shepherd having em- 
barked, with the merchandize obtained from the sale of his flocks, 
it is said: 

“ But a violent storm coming on, and the ship being in danger 


* Writer and date unknown. 


GREEK TEXT. 
> Ν 3 ν᾿" > ἢ Ν , cs 
ἐλαφρὸς, σθετο τὴν αἰτίαν, καὶ κατεμνημόνευσεν, ὥστε 
ΩΝ Ν 
διαβαίνων ἀεὶ τὸν ποταμὸν, ἐπίτηδες ὑφιέναι καὶ βαπτίζειν 
A ω . 
τὰ ἀγγεῖα. 
Fabularum Aisopic. collect. 868: (recog. Halm). 
’ὔ / , 
Καὶ ὁ δελφὶς ἐπὶ τοσούτῳ ψεύδει ἀγανακτήσας, βαπτί- 
Ν 
Cov αὐτὸν ἀπέκτεινεν. 
Atcwrov MvGor (ed. Coray, 49; recog. Halm, 870). 


“Χειμῶνος δὲ σφοδροῦ γενομένου. καὶ τῆς νεὼς κινδυ- 
γένομ, 3 ” 


1 Fab. 156 of the Oxford edition (1698), the preface to which speaks of Bentley 
as, Virum in volvendis lexicis satis diligentem ! 


IN THE LITERAL, PHYSICAL SENSE. : 


᾿ 
Or 


of secominc ImmeRGED (Bartizep), he threw out all the lading into 
the sea, and with difficulty escaped in the empty ship.” 


EXAMPLE 53. 


Plutarch;* On the comparative skill of water and land animals, 
XXXV. Speaking of the bird called the Halcyon, and of her 
skill in constructing her nest, shaped like a fisher’s boat so as 
to float safely on the water, he says: 

“That which is moulded by her, or rather constructed with 
the shipwright’s art, of many forms the only one not liable to 
be overturned, NoR TO BE IMMERSED (BAPTIZED).” 


* Born in the year 50 after Christ. 


EXAMPLE δά. 


Achilles Tatius;* Story of Clitophon and Leucippe, book II. ch. 1. 
The vessel being thrown on her beam ends in a storm, the nar- 
rator says: 

“We all, therefore, shifted our position to the more elevated 
parts of the ship, in order that we might lighten that part of 
the ship that was ἸΜΜΈΒΘΕΠ (BAPTIZED),” 


* Author of the Greek romance here quoted, middle of the fifth century after 
Christ. 


GREEK TEXT. 
/ ’ Ν / > 
vevovons βαπτίζεσθαι, πάντα τὸν φόρτον ἐκβαλὼν eis 


τὴν θάλατταν, μόλις κενῇ τῇ νηὶ διεσώθη. 


Plutarchi de sollertia animalium, XXXV. (ed. Wyttend, Vol. IV 
Pt. I. p. 987). 


Ν / eV 5 35. ere n - A / 
To πλαττόμενον um αὐτῆς, μᾶλλον δὲ ναυπηγούμενον, 


’ὔ “ / > , Ν > / 
σχημάτων πολλῶν μονον ἀπερίτρεπτον καὶ ἀβαπτιστον. 


Achillis Tatii de Leucippes et Clitophontis Amoribus, lib. III. ο.1 
(ed. Jacobs, p. 58). 


/ 3 ud \ , a ΄ 
Μετεσκευαζόμεθα οὖν ἅπαντες εἰς τὰ μετέωρα τῆς νηὸς» 


7 Ν \ , n \ ᾽ / 
ὅπως TO μὲν βαπτιζόμενον τῆς νηὸς ἀνακουφίσαιμεν. 


26 USAGE OF GREEK WRITERS. 


EXAMPLE 55. 


The same writer (ibidem). 
“But suddenly, the wind shifts to another quarter of the ship, © 
and the vessel is almost womercep (Baprizep).” 


EXAMPLE 56. 


The same Work, book IV. ch. 10. The heroine, Leucippe, hav- 
ing fallen down, apparently in a fit, the cause is thus explained : 

“For the blood when quite young, and boiling up through 
intense vigor, often overflows the veins, and flooding the head 
within, wHEeLms (Baprizes) the passage of the reason.” 


EXAMPLE 57. 


The same Work, book IV. ch. 18. Describing the manner in 
which the Egyptian boatman drinks water from the Nile, he 
Says: 

“For their drinking-cup is the hand. For if any of them 
is thirsty while sailing, stooping forward from the vessel he 
directs his face towards the stream, and lets down his hand 


GREEK TEXT. 
Hjusdem (ibidem). 

Αἰφνίδιον δὲ μεταβάλλεται τὸ πνεῦμα emi θάτερα τῆς 

νηός, καὶ μικροῦ βαπτίζεται τὸ σκάφος. 
Hjusdem lib. IV. ο. 10 (p. 90). 

To yap αἷμα πάντῃ νεάζον, καὶ ὑπὸ πολλῆς ἀκμῆς 
ἀναζέον, ὑπερβλύζει πολλάκις τὰς φλέβας, καὶ τὴν κεφα- 
λὴν ἔνδον περικλύζον βαπτίζει τοῦ λογισμοῦ τὴν ἀνα- 
πνοήν. 

ΠΣ ΡΝ TV. c. 18 (p. ao!) 

vy Ν 3 a 3 ε 7 > 4 Xx On 

Exropa yap αὐτοῖς. ἐστιν ἡ χείρ. Hi yap τις αὑτῶν 
διψήσειε πλέων, προκύψας ἐκ τῆς νεὼς τὸ μὲν πρόσωπον 


> Ν X / \ \ a » \ 50 
εἰς τὸν ποταμὸν προβέβληκε, τὴν δὲ χεῖρα Els TO ὕδωρ 


IN THE LITERAL, PHYSICAL SENSE. 


bo 
1 


into the water; and pirpine (sarriztne) it hollowed, and filling 
it with water, he darts the draught towards his mouth, and hits 
the mark.” 


EXAMPLE 58. 


Demetrius, the Cydonian,* On contemning death, ch. XIV. 4. 

“For the dominion [of the soul] over the body, and the fact 
that, entering into it, she is not wholly mmercep (Barrizep) but 
rises above, and that the body separate from her can do nothing, 
but she, in efforts the greatest and gravest and kindred with 
herself, is wholly withdrawn from the body and from the vanity 
thence proceeding, are a clear proof, that there is an essence 
of the soul by itself, not dependent on the body, and able of 
itself both to subsist and to abide.” 


* Middle of the first century of the Christian era. 


GREEK TEXT. 


a Ν , ᾿ Ν, is “ 3 
καθῆκε, καὶ κοίλην βαπτίσας καὶ πλησάμενος ὕδατος, ἀκον- 
\ a 7 N , κ , A 
τίζει κατὰ TOU στόματος TO πόμα, Kal τυγχάνει TOU σκο- 
ποῦ. 
Demetrii Cydonii de contemnenda morte, c. XIV. 4 (ed. Kuinoel). 
ye Ν \ a , » x x \ δὺ Py 
τε yap κατὰ τοῦ σώματος ἀρχῆ; Kal TE δῦσαν εἰς 
Ἂν \ a 4 Ν \ \ 
αὐτὸ μὴ παντελῶς βεβαπτίσθαι ἀλλ᾽ ἀνέχειν, καὶ TO μὲν 
an A 3 , \ , ΄ \ 
σῶμα χωρισθὲν ἐκείνης μηδὲν δυνασθαι πράττειν, αὐτὴν 
\ Ν Ν 7 Ν , 3 7 een 4 a 
δὲ κατὰ τὰς μεγίστας καὶ σεμνοτατας ἐνεργείας καὶ εαυτῇ 
Ud a 7 “-“ » - 
συμφύτους τοῦ σώματος καὶ τῆς ἐκεῖθεν φλυαρίας παντε- 
a 3 ᾿ς , > \ 5 x Cea \ 
Aas ἀπηλλάχθαι, τεκμήριον ἐναργές; εἰναι τινὰ καθ ἑαυτὴν 
a a > / > an \ / ’ὔ δ Οἱ γ03 
τῆς ψυχῆς οὐσίαν, avevded μὲν σώματος, δυναμένην δὲ ep 
a 53 4 
ἑαυτῆς καὶ εἶναι καὶ μένειν. 


1 Comp. Plutarch. de Gen. Socrat. XXII. med. Μίγνυται δ [σαρκὶ] οὐ πᾶσα 


[ψυχὴ] τὸν αὐτὸν τρόπον" ahh αἱ μὲν ὅλαι κατέδυσαν eis σῶμα, x. τ. 1. 


28 USAGE OF GREEK WRITERS. 


2. 
CONSTRUED WITH SOME CASE OF THE INGULFING ELEMENT, 


WITH OR WITHOUT A PREPOSITION. 


EXAMPLE 59. 


Polybius,* History, book V. ch. 47, 2. Speaking of a body of 
cavalry sent by Molon to attack Xeneetas, in a position where 
he was protected partly by the river Tigris, and partly by 
marshes and pools, he says: 

“Who, coming into near proximity with the forces of Xene- 
tas, through ignorance of the localities required no enemy, but 
themselves by themselves mmmersep (ΒΑΡΤΙΖΕΡ) and sinking in the 
pools, were all useless, and many of them also perished.” 


* Born 205 before Christ. 


GREEK TEXT. 
Polybii Hist. lib. V. c. 47, 2 (ed. Schweigh.). 


DN Ν J a XN Ν »- / » 4: 
Οἱ καὶ συνεγγίσαντες τοῖς περὶ τὸν evoirav, διὰ τὴν 
δ᾽ “ , > [4 ΄ , > ἐν 
ἄγνοιαν τῶν τόπων οὐ προσεδέοντο τῶν πολεμίων: αὐτοὶ 
> sete BL ts / Ν / 3 - , 
δ᾽ vm αὐτῶν βαπτιζόμενοι καὶ καταδύνοντες ἐν τοῖς τέλ-. 
Ε \ 3 “ Ν \ \ 
μασιν, ἄχρηστοι μὲν ἦσαν ἅπαντες, πολλοὶ δὲ Kal διε 


φθάρησαν αὐτῶν. 


IN THE LITERAL, PHYSICAL SENSE. 29 


EXAMPLE 60. 


Epigram on the comic poet Eupolis ;* occasioned by his offensive 
allusions in a play called Bapte (Dippers 2), to the title of which 
the epigram refers. 


“You dipped me in plays; but I, in waves of the sea 
IMMERSING (ΒΑΡΤΙΖΙΝΘ), Will destroy thee with streams more 
bitter.” 


* Attributed to Alcibiades, about 400 before Christ. 


+ It is related that on a sea-voyage, the soldiers of Alcibiades, by his com- 
mand, gave the poet several immersions in the waves, a rope being attached to 
his body to insure his safety. 


EXAMPLE 61. 


Strabo,* Geography, book XII. ch. 5, 74. Speaking of the lake 
Tatta in Phrygia (which he calls a natural salt-pit), he says: 

“The water solidifies so readily around every thing that is 
IMMERSED (BAPTIZED) into it, that they draw up salt-crowns when 
they let down a circle of rushes.” 


* Born about the year 60 before Christ. 


GREEK TEXT. 
Epigramma in Eupolin (Meineke, Hist. crit. Comic. Graec. p. 119). 
Banres' μ᾽ ἐν θυμέλῃσιν, ἐγὼ δέ σε κύμασι πόντου 
βαπτίζων ὀλέσω νάμασι πικροτέροις. 


Strabonis Geogr. lib. XII. ο. 6, 4 (ed. Tzschucke). 


“ \ / e , \ o@ \ a 
Οὕτω δὲ περιπήττεται ῥαδίως τὸ ὕδωρ παντὶ τῷ βαπτι- 
, ᾽ Ser “ ᾿ 7 e “ 3 , 3 \ 
σθέντι εἰς αὐτὸ wate στεφάνους ἁλῶν ἀνέλκουσιν, ἐπειδὰν 


΄“ 4 / 
καθῶσι κύκλον σχοίνινον. 


1 Sic enim legendum pro βάπτε we (Meineke)—Banres (Bergh, Poet. Lyr. 
». 473). 


90 USAGE OF GREEK WRITERS. 


EXAMPLE 62. 


Pindar,* Pythic Odes, II. 79, 80 (144-147). Comparing him- 
self to a cork of the fisher’s net, floating at the top, while the 
other parts of the fishing-tackle are doing service in the depth 
below, he says: ᾿ 

“For, as when the rest of the tackle is toiling deep in the 
sea, I, as a cork above the net, am un-pippep (un-Baprizep) in the 
brine.” 


* Born 522 before Christ. 


EXAMPLE 63. 


Archias, Epigram X.* Among other implements of his art, 
which the old fisherman is said to have hung up as a votive 
offering, are mentioned: 

“And fishing rod thrice-stretched,t and cork un-pirrep (un- 
BAPTIZED) In water.” 


* Of uncertain date, what Archias is meant not being indicated. 


t An extension-rod, capable of being stretched to thrice its length when 
folded. 


GREEK TEXT. 
Pindari Pyth. Il. 144-147 (79, 80, ed. Boeckh). 
"Ate yap εἰνάλιον πόνον ἐχοίσας βαθὺ 
σκευᾶς ἑτέρας, ἀβάπτιστὸς εἰμι, φελλὸς ὡς ὑπὲρ ἕρκος, 
* ἅλμας." 
Anthol. Gree. Tom. II. p. 94 (ed. Jacobs, Vol. 11. p. 82). 


Kai δόνακα τριτάνυστον, ἀβάπτιστόν τε καθ᾽ ὕδωρ 


φελλὸν. 


? Ego Bothio assentior conjungenti ἀβάπτιστός elute ἅλμας, quod non durum, 
quum verba φελλὸς ὡς ὑπὲρ ἕρκος quasi in parenthesi dicta sint; ideoque post 
ὅρκος interpunxi virgula (Boeckh). 

Jam vero ἀβάπτιστος ἅλμας hoc loco eo aptius sententix est, quod ἅλμη dici- 
tur amarities. ... Ego, inquit, ut cortex supra rete, non immergor salis undis 
(Boeckh).—Badi est βαϑέως (Id.). 


IN THE LITERAL, PHYSICAL SENSE. 3! 


EXampLe 64, 


Plutarch*, On Superstition, III. The superstitious man, consult 
ing the jugglers on his frightful dreams, is told: 

“Call the old Expiatrix,} and prunes (sarrize) thyself into the 
sea, and spend a day sitting on the ground.” 


* Born in the year 50 after Christ. 


+ An old woman, supposed to have power to ayert evil omens by magic lus 
trations. 


EXAMPLE 65. 


The same writer, Gryllus, VII. He says of Agamemnon: 
“Then bravely pruneine (Barrizinc) himself into the lake Co- 
pais, that there he might extinguish his love, and be freed from 
desire.” 
EXAMPLE 66. 


The same writer, Physical Questions, X. 
“Why do they pour sea-water into wine, and say that fisher- 


GREEK TEXT. 

Plutarchi de Superstitione, III. (ed. Wyttend. Vol. I. p. 656). 

Τὴν περιμάκτριαν κάλει γραῦν, καὶ βάπτισον σεαυτὸν 
εἰς θάλασσαν, καὶ καθίσας ἐν τῇ γῇ διημέρευσον. 

Hjusdem Grylli, VII. (ed. Wyttenb. Vol. V. p. 28). 

Εἶτα καλὸν καλῶς ἑαυτὸν βαπτίζων εἰς τὴν Κωπαΐδα 
λίμνην, ὡς αὐτόθι κατασβέσων τὸν ἔρωτα καὶ τῆς ἐπιθυ- 
μίας ἀπαλλαζόμενος. 

Hjasdem Quest. Nat. X. (ed. Wyttenb. Vol. IV. p. 696). 
Διὰ τί τῷ οἴνῳ θάλασσαν παραχέουσι, καὶ χρησμόν 
1 Quasi dicas anum circumpistricem. Istiusmodi lustrationis pars erat, ut cor- 
pus lustrandum circumlineretur, et quasi circumpinseretur, imprimis luto, πηλῷ, 


tum abstergeretur; quorum illud est περιμκάττειν, hoc ἀπομάττειν ; sed utrumque 
promiscue de tota lustratione dicitur (Wyttenb.). 


32 USAGE OF GREEK WRITERS. 


men received an oracle, commanding to maerse (ΒΑΡΤΙΖΕ) Bacchus 
in [or at] the sea? 


EXAMPLE 67. 


Parallels between Greek and Roman History, II.* Relating a 
story of a Roman General, who fell mortally wounded in an 
ambush of the Samnites at the Caudine Forks, the writer says: 

“But in the depth of night, surviving a little longer, he 
took away the shields of the slain enemies, and pippine (BapriziNe) 
his hand into the blood, he set up a trophy inscribing it, ‘the 
Romans against the Samnites, to trophy-bearing Jove.’” 


* Attributed (falsely, as is supposed) to Plutarch, and printed with his writ- 
ings. 


GREEK TEXT. 


’ e lal “ 7 , 
τινα λέγουσιν ἁλιεῖς κομισθῆναι προστάττοντα βαπτίζειν 
\ / x \ Ἄ 1 
tov Ζιόνυσον πρὸς τὴν θάλατταν ; 


The oracle is given thus (Schol. Hom. Il. 6, 180, ed. Bekker) : ἢ ὅτε χρησμὸς 


ἐδόϑη, “ ἁλιεύειν ἐν τόπῳ “]Πιόνυσον ἁλιέα βαπτίζοιτε," ὡς Φιλόχορος. 


Hjusdem Parall. Gree. et Rom. III. 


“ \ Ν / 3 ΄ A 
Babetas δὲ νυκτὸς ὀλίγον ἐπιζήσας, περιείλετο τῶν 
’ Ν ᾽ Ν - Ν 
ἀνῃρημένων πολεμίων τὰς ἀσπίδας, καὶ εἰς τὸ αἷμα τὴν 
° , Μ / 3 4 ε > 
χεῖρα βαπτίσας, ἔστησε τρόπαιον ἐπιγράψας" “Popator 
\ an An / 
κατὰ Σαμνιτῶν Au τροπαιούχῳ. 


1 Similiter conjunctum cum πρὸς verbum βάπτειν ab Sophocle notabimus sub 
illo (Dindorf, Steph. Thes.). Perhaps, at (or by) the sea. 

2 Immergere Bacchum, ἁλιβδύειν seu ἁλιδύεων [as conjectured by Lobeck], 
nihil aliud est quam vinum temperare; et videtur Scholiastes verbum antiqua- 
tum, nobisque a solis grammaticis servatum, cum nonnullis aliis ex oraculo reti- 
nuisse, cujus sensum tantum per caliginem videre licet : 

Ἔν δέπαϊ “ιόνυσον ἁλωέα βαπτίζοιτε. 

De δέπαϊ non recuso quin alii a me dissentiant; sed ἁλωέα recte mihi repo- 
suisse videor, aptum imprimis Baccho nomen, a vinetis tractum (Lobeck, Observ. 
crit. et gram in Sophocl. Aj. p. 347). 


IN THE LITERAL, PHYSICAL SENSE. 33 


ee - 


EXAMPLE 68. 


Josephus,* Jewish War, book II. ch. 18,4. He thus describes the 
death of Simon by his own hand, after he had put his family 
to death in sight of the people: : 

“And stretching out the right hand, so as to be unseen by 
none, he pruncep (sarrizep) the whole sword into his own neck.” 


* Born in the year 37 after Christ. 


EXAMPLE 69. 


The same writer, Antiquities of the Jews, book IV. ch. 4, 6. 
Describing the mode of purifying the people, during the thirty 
days of mourning for Miriam, sister of Moses, he says: 

“Those, therefore, who were defiled by the dead body, casting 
a little of the ashes into.a fountain and pirpine (Baprizinc) a 
hyssop-branch, they sprinkled, on the third apd seventh of the 
[thirty] days.” 


GREEK TEXT. 
Josephi Bell. Jud. lib. 11. c. 18, 4 (ed. Oberthiir). 


» 
, ε -¢ o “ ’ 
Τήν τε δεξιὰν ἀνατείνας, as μηδένα λαθεῖν, ὅλον εἰς 
\ « ta) \ 3 , Ν , 
τὴν ἑαυτοῦ σφαγὴν ἐβάπτισε τὸ ξίφος. 
Bjusdem Antiq. Jud. lib. 4. c. 4, 6 (ed. Imman. Bekker). 
\ 3 SCN a / a / Ory 
Tovs οὖν ἀπὸ νεκροῦ μεμιασμεένους, τῆς τεῴρας ὀλίγον 
Ν / yore 
εἰς πηγὴν ἐνιέντες Kal ὕσσωπον βαπτίσαντες, ἔῤῥαινον 
ε / a Ἑ rad 
τρίτῃ τε καὶ EBdoun τῶν ἡμερῶν. 

This reading of the passage, in Bekker’s edition, is the one suggested by 
Bonfrer (on Num. ch. XTX); some words having evidently been repeated, in 
the common Greek text, by an error in copying. The common reading,’ how- 
ever, shows the same use of βαπτίσαντες, and is thus rendered in the Latin 
version: Paulum igitur hujus cineris in fontem immittentes cnm hyssopi ramulo, 


ejusdemque cineris aliquantulum in aquam immergentes, a mortuo pollutos die 
tertia et septima purz aligut conspergebant. 


ν᾽ z 2 - - 247 
1 Τοὺς οὖν ἀπὸ vexood μεμεασμένους, τῆς τέφρας ὀλίγον εἰς πηγὴν ἐνεέντες 
ποτὰ ; rE - > 
καὶ voownoy, βαπτίσαντές τε καὶ τῆς τέφρας ταύτης εἰς πηγὴν, ἔῤδαινον τρίτῃ 
καὶ ἑβδόμῃ τῶν ἡμερῶν. 


C 


34 USAGE OF GREEK WRITERS. 


EXAMPLE 70. 


On Diseases of Women,* book I. 

“Then dipping [the pessary] into oil of roses or Egyptian 
oil, apply it during the day; and when it begins to sting, 
remove it, and again merse (Baprize) it into breast-milk and 
Egyptian ointment.” 


* An ancient medical writing, ascribed (erroneously) to Hippocrates, and print- 
ed with his works. j 
EXAMPLE 71. 


Homeric Allegories, ch. 9.* The writer explains the ground 
of the allegory (as he regards it) of Neptune freeing Mars from 
Vulcan, thus: 

“Since the mass of iron, drawn red hot from the furnace, 
IS PLUNGED (BaAPTIzeD) in water; and the fiery glow, by its own 
nature quenched with water, ceases.” 


* The work of an old Greek grammarian, of uncertain date; attributed 
(falsely) to Heraclides Ponticus, fourth century before Christ. 


GREEK Text. 
. . » 
Hippocratis Opera (ed. Kihn, Vol. II. p. 110). 
wv 3, ε 3 ’ 
Ἔπειτα βάψας ἐς ἄλειφα podwov ἢ αἰγύπτιον προσ- 
, Ν e ’ Ν 3 Ἂς ’ > , \ 
θέσθω τὴν ἡμέραν, Kai ἐπὴν δάκνηται ἀφαιρεεσθαι, καὶ 
, , 3 Mp Ν \ / > ἬΝ 
βαπτίζειν πάλιν ἐς γάλα γυναικὸς καὶ μύρον Αἰγύπτιον. 
Allegor. Homeric., que sub Heraclidis nomine feruntur, c. 69 
(ed. Schow, p. 710). 
᾿Επειδήπερ ἐκ τῶν βαναύσων' [Bavywv] διάπυρος ὁ τοῦ 
σιδήρου μύδρος ἑλκυσθεὶς ὕδατι βαπτίζεται, καὶ τὸ φλογῶ- 
δες ὑπὸ τῆς ἰδίας φύσεως ὕδατι κατασβεσθὲν ἀναπαύεται. 


Siquidem ignea ferri massa, fornicibus extracta, aque immergitur (Gesner’s 
translation). 


1 Valcknaer ad Ammon. p. 215: Eadem medicina Heraclito est facienda Allegor. 
Hom. p. 475, ἐκ τῶν βαναύσων (1. Bativer), etc. 

Si βαναύσων recte legitur, necesse est, Heraclidem βαναύσον de fornace dixisse. 
Sed probabilius est, cum Valck. ad Ammon. p. 215, emendandum esse βαύνων 
nam βαῦνος 7 κάμινος (Schow). So Heyne (Epist. ad Schow) 


IN THE LITERAL, PHYSICAL SENSE. 35 


EXAMPLE 72. 


Plotinus,* Ennead 1. book 8, on Good and Evil, 213. Of the 
condition of the soul, in the corrupt and vicious, he says: 

“She dies, therefore, as the soul may die; and death to her, 
while yet mmercep (Bartizep) in the body, is to be sunk in matter 
and to be filled therewith, and also when gone forth, to lie there 
still.” R 


* A Greek philosopher, of the New-Platonic school, born 205 after Christ. 


EXAMPLE 73. 


The same writer, Ennead VI. book 9, on the Good, or the One, 
ᾧ 8. 

“But now, since a part of us is contained by the body, as if 
one has the feet in water but with the rest of the body stands 
out above, towering up by what is not merce (Baprrizep) in 
the body we by this are attached, as to our own centre, with 
that which is as a centre of all.” 


GREEK TEXT. 
Plotini Ennead. I. lib. 8, 13 (ed. Creutzer, Vol. I. p. 154-5; recogn. 
Kirchhoff, Vol. IT. p. 400). 
᾿Αποθνήσκει οὖν, ὡς ψυχὴ av θάνοι: καὶ ὁ θάνατος 
αὐτῇ καὶ ἔτι ἐν τῷ σώματι βεβαπτισμένῃ, ἐν ὕλῃ ἐστὶ 
καταδῦναι καὶ πλησθῆναι αὐτῆς, καὶ ἐξελθούσῃ ἐκεῖ 


κεῖσθαι. 


Hjusd. Ennead. VI. lib. 9, 8 (ed. Creutzer, Vol. II. p. 1408; recog. 
Kirchhoff, Vol. I. p. 89). 
A A 3 \ ’ € an 7 Lr - / 

Nov δὲ ἐπεὶ μέρος ἡμῶν κατέχεται ὕπο τοῦ σώματος, 
& 5) \ / yx 3 - ; rc ἌΣ af 4 4 
οἷον εἰ τις τοὺς πόδας ἐχει ἐν ὕδατι, τῷ δ᾽ ᾿ἄλλῳ σώματι 
€ / a \ Ν / a Ὁ 
ὑπερέχοι, τῷ δὴ μὴ βαπτισθεντι τῷ σώματι ὑπέραν- 

2 , ΄ \ \ x me ἌΡΕΙ 
TES, τούτῳ συνάπτομεν κατὰ TO ἑαυτῶν κέντρον τῷ οἷον 


΄ , 
πταντῶν κέντρῳ. 


1 Or, ὑπερέχει 2 Or, ὑπεράραντες 


36 USAGE OF GREEK WRITERS. 


EXAMPLE 74, 
' Argonautic Expedition,* line 512. 


“But when Titan mmersep (sarrizep) nimsetr into tlie Ocean- 
stream.” 


* Written early in the Christian era, probably in the fourth century. 


EXampie 75. 


Alexander* of Aphrodisias, Medical and Physical Problems, II. 38. 
In answer to the question, why fevers, etc., are more hard to 
cure in brutes than in men, he says: 

“Because they have their nature and perceptive faculty 
IMMERSED (BAPTIZED) in the depth of the body, and not diverted 
to outward things by what pertains to the rational soul, as 
is the case in men.” 


* A Greek writer on philosophy and medicine, beginning of the third century 
after Christ; but by some (with less reason) supposed to be Alexander of Tralles, 
in the sixth century. 


GREEK TEXT. 
Orphei Argonaut., 512 (ed. Hermann). 


"AXN ὅτ᾽ ἐς ᾿Ωκεανοῖο ῥόον βαπτίζετο Τιτήν. 


Alexandri Aphrodis. Probl. med. et phys. II. 38 (Ideler, Physic. et 
Medic. Gr. min. Vol. I. p. 12). 

"Ore τὴν φύσιν ἔχουσι καὶ τὴν αἰσθετικὴν δύναμιν 
βεβαπτισμένην ἐν τῷ βάθει τοῦ σώματος, καὶ [οὐκ] περι- 
ελκομένην ὑπὸ τῶν λογιστικῆς ψυχῆς ἐπὶ τὰ ἐκτός, καθά- 
περ ἐπὶ ἀνθρώπων ἔχει. ' 


Attributed by some, but without sufficient grounds, to Alexander Tral- 
lianus. 


1 Seitdem sie aber Griechisch bekannt gemacht ist, hat man gefunden, dass 
man alle Ursache habe, der Angabe der Manuscripte Glauben beizumessen, und 
dem Restaurator der Aristotelischen Philosophie auch unter den Aerzten eing 
Stelle einzuraumen (Schoell, Geschichte der Griechischen Literatur, deutsche Aus 
gabe, Vol. II. p. 193). 


IN THE LITERAL, PHYSICAL SENSE. 37 


EXAMPLE 76. 


The same Work, I. 28. In answering the question, why many 
foolish persons have offspring who are very wise, and vice versa, 
he says of the former : 

“They ‘have the soul very much morersep (saprizep) in the 
body ;* and on this account the seminal germ, partaking in 
greatest measure of the rational and physical power, causes 
their offspring to be more wise.” 


* Compare Example 71, and the statement, in regard to the rational nature 
of man, in Example 54. 
Exampie 77. 


Chrysostom,* Select Discourses, XXIX. on Clemency, etc. Speak- 
ing of David’s clemency toward Saul, when he had him in his 
power in the cave (1 Sam. 24 : 3-7), he says: 

‘““Sawest thou the nets of David stretched, and the prey inter- 
cepted therein, and the huntsman standing, and all exhorting to 
PLUNGE (Baptize) the sword into the enemy’s breast? 


-- 


* See the remark on Example 45. 


GREEK TEXT. 
Kjusdem 1. 28. 


Ἔχουσι τὴν ψυχὴν ἄγαν βεβαπτισμένην τῷ σώματι, 
καὶ διὰ τοῦτο τὸ σπέρμα πλείστης μετέχον δυνάμεως 
λογιστικῆς καὶ φυσικῆς τὰ ὑπ᾽ αὐτοῦ τικτόμενα φρονιμώ- 
τερὰ ποιεῖ. 


Chrysostomi Homil. select. XXIX. de Mansuet., etc. (ed. Montf. 
Vol. XIT. p. 647). 

Εἶδες τοῦ Δαυὶδ ra δίκτυα τεταμένα, καὶ τὸ θήραμα 
ἐναπειλημμένον, καὶ τὸν κυναγέτην ἑστῶτα, καὶ πάντας 
ἐγκελευομένους βαπτίσαι τὸ ξίφος εἰς τὸ τοῦ πολεμίου 
στῆθος; 


38 USAGE OF GREEK WRITHRS. 


EXAMPLE 18. 


The same writer, Expos. of Ps. VII. 214. Speaking of Absalom 
and David, he says: 


“For he, indeed, desired to pruncr (Barrie) his right hand* 
in his father’s neck ; but the father, even in such a case, exhorted 
the soldiers to spare him.” 


* The armed right hand, by a common figure for the weapon held in it. 


ExampLes 79 and 80. 


Basil (the Great),* On Baptism, book I. ch. 2, 10. Commenting 
on the Apostle’s words, Rom. 6 : 3, he says: 

“We were immersed [baptized], says he, in order that from 
it we might learn this: that as wool mnersep (Baprizep) in a dye 
is changed as to its color; or rather (using John the Baptist 
as a guide, when he prophesied of the Lord, ‘He will immerse 
[baptize] you in the Holy Spirit and fire’), ... let us say this: 
that as steel, nnorersep (Baprizep) in the fire kindled up by spirit 


* A distinguished Greek writer of the Christian Church, born 330 after Christ. 


—_—_—~_ 


GREEK TEXT. 
Kjusdem Expos. in Ps. VII. ὃ 14. 
Ν \ Rive \ A a a 
Αὐτὸς μὲν yap ἐπεθύμει τὴν δεξιὰν τῷ λαιμῷ βαπτίσαι 
“ a ῷ \ \ Ν 4 / 3 “ Ψ' 
τῷ πατρικῷ" ὁ δὲ πατὴρ καὶ οὕτω φείσασθαι αὐτοῦ παρῃ- 


νει τοῖς στρατιώταις. 


Basilii Magni, de» Baptismo lib. I. 6. 2, 10 (ed. Garnier, Vol. II. 
p. 656). 

3 eyo 15 / 3 a a 

Ἐβαπτίσθημεν, φησὶν, iv ἐκ τούτου ἐκεῖνο παιδευθῶ- 

“ a A oy \ 3 / a 

μεν, OTL ὥσπερ TO ἐριον βαπτισθεν ἐν βάμματι μεταποιεῖ- 
Ν ἊΝ tal cal Neary. a na? , 

ται κατὰ TO χρῶμα: μᾶλλον δε, ἵνα τῷ βαπτιστῇ Lwavyy 
/ a “ \ ἘΝῚ ἴνι ,ὔ 

προφητεύσαντι περὶ τοῦ κυρίου, ὅτι αὐτὸς ὑμᾶς βαπτίσει 
3 ΄ we Ν \ e 5 fe a 

EV πνεύματι ἁγίῳ καὶ πυρὶ, ὁδηγῷ χρησάμενοι; . .. τοῦτο 

5 ἜΤ ν ε ‘S B ὥ 3 a \ 

ELT@MEV* OTL ὠσπερ ὁ σίδηρος βαπτιζόμενος ἐν τῷ πυρὶ 


᾽ ΄ εἐλὰ , > / \ / 
ἀναζωπυρουμένῳ ὑπὸ πνευμᾶτος, EVYYWOTOTEPOS μὲν γινε- 


IN THE LITERAL, PHYSICAL SENSE. 39 


ee ὃ - 


(wind), becomes more easy to test whether it has in itself any 
fault, and more ready for being refined; ... so it follows and 
is necessary, that he who is immersed [baptized] in fire (that 
is, in the word of instruction, which convicts of the evil of sin 
and shows the grace of justification) should hate and ‘abhor 
unrighteousness, as it is written, and should desire to be cleans- 
ed through faith in the power of the blood of our Lord Jesus 
Christ.” 


EXAMPLE 81. 


Heliodorus,* vEthtopics (Story of Theagenes and Chariclea), book I. 
ch. 30. 

“And every form of war was enacted and witnessed; the 
natives sustaining the conflict with zeal and with all their force ; 
the others, having greatly the advantage both in number and 
in the uncxpectedness of the attack, and slaying some on land, 


* See the remark on Example 39. 


GREEK TEXT. 
+ 3» 3 e ees a) ,ὔ e ἧς A Ν \ 
ται, EL τίνα EXEL EV ἑαυτῷ κακίαν, ἑτοιμότερος δὲ πρὸς TO 
‘oe “ἤ > / \ > lal Ν 
καθαρισθῆναι: . .. οὕτως ἀκόλουθον καὶ ἀναγκαῖον τὸν 
Α͂ 3 “ Ἂς , >’ a / lal 
βαπτισθέντα ἐν τῷ πυρὶ, τουτέστιν ἐν τῷ λόγῳ τῆς διδα- 
‘ A , \ “ 
σκαλίας, ἐλέγχοντι μὲν τῶν ἁμαρτημάτων τὴν κακίαν, 
> \ “- ’ὔ Ν ‘4 a \ 
φανεροῦντι δὲ τῶν δικαιωμάτων THY χάριν, μισῆσαι μεν 
/ ἈΝ » Ν 
καὶ βδελύξασθαι τὴν ἀδικίαν, καθὼς γέγραπται: εἰς ἐἔπι- 
, Ν 3 an na a Ν “ / 3 
Oupiav δὲ ἐλθεῖν τοῦ καθαρισθῆναι dia τῆς πίστεως ἐν 


΄ cal e - 7 e “ > a - 
δυνάμει τοῦ αἵματος τοῦ κυρίου ἡμῶν ᾿]ησοῦ Χριστοῦ. 


Heliodori Aithiopicorum lib. I. 30 (ed. Coray, p. 47; ed. Bekker, 
p. 85). 

‘Kai πολέμου πᾶν εἶδος καὶ ἐνηργεῖτο καὶ ἐξηκούετο, 

τῶν μὲν ἐγχωρίων προθυμίᾳ καὶ ῥώμῃ πάσῃ τὴν μάχην 

ὑφισταμένων, τῶν δὲ, τῷ τε πλήθει καὶ τῆς ἐφόδου τῷ 


» , a « 7 ἣν ἈΝ \ Ψ σὴς 
ἀπροσδοκήτῳ πλεῖστον ὑπερφεροντων, καὶ TOUS μὲν ἐπὶ 


40 USAGE OF GREEK WRITERS. 


and pruncine (saprizinc) others, with their boats and huts, into 
the lake. 
EXAMPLE 82. 


Achilles Tatius;* Story of Clitophon and Leucippe, book II. ch. 14. 

“And there is a fountain of gold there. They riunce (saprizz) 
into the water, therefore, a pole smeared with pitch, and open 
the barriers of the stream. And the pole is to the gold what 
the hook is to the fish, for it catches it; and the pitch is a 
bait for the prey.” 


* See the remark on Example 54. 


EXAMPLE 83. 


The same Work, book III. ch. 21. Speaking of the short sword 
used by jugglers and stage-players, so constructed that, when a 
blow is given, the blade is driven back into the hilt and no 
harm is done, the narrator says: 

“And they who behold suppose that the steel is pruncep 
(partizeD) down the body; but it runs back into the hollow of 
the hilt.” 


GREEK TEXT. 

“ 3 i? Ἰὰ \ ’ \ , » ca , 
γῆς ἀναιρούντων, τοὺς δὲ εἰς THY λίμνην αὐτοῖς σκάφεσι 

N ’ “ Ss WV ’ 
καὶ αὐτοῖς οἰκήμασι βαπτιζόντων. 
Achillis Tatii de Leucippes et Clitophontis Amoribug, lib. II. 

c. 14 (ed. Jacobs, p. 38). 
<P x oon , ΄, Ν 53 3 \ 

Kai ἐστιν ἐκεῖ χρυσίου πηγη. -Kovrov οὖν εἰς τὸ 
ὕδωρ βαπτίζουσι, πίσσῃ πεφαρμαγμένον, καὶ ἀνοίγουσι 

a a Ν ad «ε A Ἂ Ν Ν Ἂν 
τοῦ ποταμοῦ τὰ κλεῖθρα. Οὐ δὲ κοντὸς πρὸς τὸν χρυσὸν 
- Ν Ν 9 Ν 3, / A / 
οἷον πρὸς Tov ἰχθὺν ἀγκιστρον γίνεται, aypever yap αὐτὸν" 
e \ a »~ 
ἡ δὲ πίσσα δέλεαρ γίνεται τῆς aypas. 

Ejusdem lib. III. ὁ. 21 (p. 77). 
€ \ ε lal “-“ / A 
Kai οἱ μὲν ὁρῶντες δοκοῦσι βαπτίζεσθαι tov σίδηρον 
a , ε \ Ν Ν a 3 

κατὰ τοῦ σώματος, ὃ δὲ εἰς τὸν χηραμὸν τῆς κώπης ἀνέ- 


δραμε. 


IN THE LITERAL, PHYSICAL SENSE. Ay 


EXAMPLE 84. 


Julian,* Ode on Cupid. 

“As I was once twining a garland, I found Cupid in the 
roses; and holding by the wings I norersep (ΒΑΡΤΙΖΕΡ) him into 
wine, and took and drank him; and now, within my members, 
he tickles with his wings.” , 


* In the first half of the sixth century after Christ. 


EXAMPLE 85. 


Simplicius,* Commentary on the Manual of Epictetus, ch. 38, 10. 
Contrasting beauty, as it appears in imperfect material forms, 
with absolute and perfect beauty in the soul, he says: 

“Beauty, in bodies, is in flesh and sinews, and things that 
make up the body, of animals for example; beautifying them, 


* Of the seventh century after Christ. 


GREEK TEXT. 


Juliani Megyptii, in Amorem (Anthol. Gr. Tom. 11. p. 498; Anacr. 
ed. Fischer, p. 228). 
/ © 
repos πλέκων ποθ᾽ εὗρον 
rn ey ῇ 
ἐν τοῖς ῥοδοις ᾿ζρωτα" 
an a Ν 
καὶ τῶν πτερῶν κατασχὼν 
3 7 ᾽ " \ 5 
ἐβαπτισ εἰς τον οἶνον, 
\ + ὌΨΩΝ 
λαβὼν δ᾽ ἔπιον αὐτὸν" 
\ ΄“ y+ “- 
καὶ νῦν ἐσω μελῶν pov 
an / 
πτεροίσι γαργαλίζει. 


Simplicii Comment. in Epict. Enchirid. ὁ. ΧΧΧΥΠΠ, 10 (ed. 
Schweigh. Vol. IV. p. 366). 


\ 3 , Ν bd / 3 Ν ἥ \ 
To ἐν σώμασι καλὸν, ἐν σαρξίν ἐστι, Kal νεύροις, Kat 


cr Ν ΄σ a > 7 a Ψ ΄ 
τοῖς τὸ σῶμα συμπληροῦσιν, εἰ τύχοι, τῶν ζώων: καλλύ- 


42 USAGE OF GREEK WRITERS. 


indeed, as much as possible, but also itself partaking of their 
deformity and morersep (Baprizep) into it.” 
EXAMPLE 86. 


/Esopic Fables; fable of the Man and the Fox.* 

“A certain man, having a grudge against a fox for some mis- 
chief done by her, after getting her into his power contrived a 
long time how to punish her ; and pirrine (Barrizine) tow in oil, 
he bound it to her tail and set fire to it.” 


* Writer and date unknown. 


GREEK TEXT. 
\ e \ 3 a ’ \ Ν 9 84 
νον μέν, ὡς δυνατον, ἐκεῖνα: μεταλαμβάνον δὲ καὶ αὐτὸ 


a 3 / 3 4 AQ , 9 » ’ 
τῆς ἐκείνων ἀσχημοσύνης, καὶ βεβαπτισμένον εἰς αὐτὴν. 


“Παραλλήηλοι pvOor- Ανθρωπος και Αλωπηξ (cd. Coray, 
Fab. 168). 

᾿Ανήρ tis, ἐχθραίνων ἀλώπεκι διά τινα ταύτης ῥᾳδι- 

ουργίαν, ἐπὶ πολὺ ταύτην μετα τὸ κατασχεῖν τιμωρῆσαι 

ἐμηχανήσατο, καὶ στυπεῖον ἐλαίῳ βαπτίσας, τῇ κέρκῳ 
ταύτης προσδήσας, ὑφῆψε πυρί. 


IN THE TROPICAL OR FIGURATIVE SENSE. 43 


§ 2, 
IN THE TROPICAL OR FIGURATIVE SENSE. 


1. To plunge, to immerse, to whelm (as in ingulfing floods), in calamities, in ruin, 
in troubles, in cares, in poverty, in debts, in stupor, in sleep, in ignorance, 
in pollution, ete. 


EXAMPLE 87. 


Dion Cassius,* Roman History, book XX XVIII. ch. 27. Philiscus, 
consoling Cicero in his exile, says of his triumphant adversaries, 
now exposed to the hazards of the unsettled times : 

“For, as being borne along in a troubled and unsettled state 
of affairs, they differ little, or rather not at all, from those who 
are driven by storm at sea, but [are borne] up and down, now 
this way now that way; and if they commit any even the slight- 
est mistake, are totally susmercED (BAPTIZED). 


* See the remark on Example 31. 


GREEK TEXT. 
Dionis Cassii Historie Romane lib. XX XVIII. c. 27 (ed. Sturz). 


? \ 2 , , ΄ 
Ate γὰρ ἐν τεταραγμένοις καὶ ἀκαταστάτοις πραγμασι 
’,ὔ ¥ a \ Iai an 4 
φερόμενοι, μικρὸν μᾶλλον δὲ οὐδὲν τῶν χειμαζομένων δια- 
΄ 3 Br ese Ν ΄, Ν Ἀ a \ \ 
φέρουσιν, ἀλλ᾽ ἄνω τε καὶ κάτω, ποτὲ μὲν δεῦρο, ποτε δὲ 
ΣΧ: τὰν x yd ‘ \ , a 
ἐκεῖσε: κἀν apa TL καὶ TO βραχύτατον σφαλῶσι, παντε- 
λῶς βαπτίζονται. ' 


44 USAGE OF GREEK WRITERS. 


EXAMPLE 88. 


Libanius,* Epistle XXV. Referring to the earthquake, in wnich 
two of his friends had perished, he says: 

“And I myself am one of those supmercep (saprizep) by that 
great wave.” 


* A Greek philosopher and rhetorician, born 315 after Christ. 


EXAMPLE 89. 


The same writer, Life of himself. Speaking of the prudent con- 
duct of the chief magistrate, during a scarcity of bread in the 
city, he says: 

“He did indeed exhort the body of bakers to be more just, 
but did not think it expedient to employ forcible measures, fear- 
ing a general desertion; whereby the city would immediately 
have been wHELMED (Baprizep), aS ἃ ship when the seamen have 
abandoned it.” 


EXAMPLE 90. 


Gregory of Nazianzus,* Discourse XL. 11. Urging his hearers 
not to defer their baptism, till they should be burdened with 
more sins to be forgiven, he says: 


* Born about 330 after Christ. 


GREEK TEXT. 
Libanii Sophistz Epist. XXV. (ed. Wolf, p. 11). 


za ey 4 3 fal , Chae a ΄ 
Kati αὐτὸς εἰμι τῶν βεβαπτισμένων ὑπὸ τοῦ μεγάλου 


/ 3 / 
KUMQATOS EKELYOU. 


Hjusdem de Vita sua (ed. Morell, Vol. II. p. 64). 


, \ XN a a 3, 5 
“Π]αρεκάλει μὲν τὸ τῶν σιτοποιῶν ἔθνος εἶναι δικαιοτέ- 
CEs \ > + a δι ΝΙΝ, Ν δ, εκ 
ρους. ἀνάγκας δὲ οὐκ qeto δεῖν ἐπάγειν, δεδιὼς τὴν ἐπὶ 
- 8. © ΤᾺ » δὰ 5) 7, ἃ ΄ 
πλεῖον ἀποδρασιν: ᾧ ἂν εὐθὺς ἐβαπτίζετο τὸ ἄστυ, «αθά- 


“ 5 / an a 
περ ναῦς ἐκλιπόντων τῶν ναυτῶν. 


IN THE TROPICAL OR FIGURATIVE SENSE. 45 


“Nor let us take more lading than we are able to carry; 
that we may not be tmmercep (saprizep), vessel and men, and 
make shipwreck of the grace, losing all because we hoped for 
more.” 


EXAMPLE 91. 


Chrysostom,* Discourses on Lazarus, I. 10.  Recounting the 
several traits in the character and conduct of the rich man, 
which were so many aggravations of the miseries of Lazarus, 
he says: 

“But now, living in wickedness, and arrived at the last stage 
of vice, and exhibiting such inhumanity, ... and passing by 
him as a stone without shame and without pity, and after all 
these things enjoying such abundance ; consider how probable it 
was, that he wHetmep (saprizep) the soul of the poor man as with 
successive waves.” 


* See the remark on Example 45. 


GREEK TEXT. 


Gregorii Nazianz. Orat. XL. 11 (stud. Monach. Benedict. Vol. I. 
p. 698). 

Μηδὲ φορτισθῶμεν πλέον ἢ δυνάμεθα φέρειν, ἵνα μὴ 

αὐτάνδρῳ τῇ νηὶ βαπτισθῶμεν, καὶ τὸ χάρισμα ναυαγή- 

σωμεν, ἀνθ᾽ ὧν τὸ πλεῖον ἠλπίσαμεν τὸ πᾶν ἀπολέσαν- 


TES. 
Chrysostomi de Lazaro Cone. I. 10 (ed. Montf. Vol. I. p. 721). 


Ν \ Ν , a Ν Ν yY ,ὔ 
“Νυνὶ δὲ καὶ πονηρίᾳ συζῶν, καὶ πρὸς ἔσχατον κακίας 
3 \ Ν ’ > V4 3 , 
eAnAakas, καὶ τοσαύτην ἀπανθρωπίαν ἐπιδεικνυμενος, . .. 
4 Ν , , 
καὶ ὥσπερ λίθον αὐτὸν παρατρέχων ἀναισχύντως καὶ ἀνι- 
,ὔ Ν a , Pe , , 
λέως, καὶ μετὰ ταῦτα πάντα TOTAUTNS aToAaVwY εὐπορίας" 
3 , rot TN 5 “ » , / ΄,ὔ 
ἐννοησον πῶς εἰκὸς ἦν, ὥσπερ ἐπαλλήλοις κυμασι βαπτι- 


aN a ΄, Ν ΄ 
ζιν αὐτον TOV πενῆτος THY ψυχήν. 


46 USAGE OF GREEK WRITERS. 


EXAMPLE 92, 


Chariton of Aphrodisias,* Story of the loves of Cherea and Cal: 
lirrhoe, book II. ch. 4. Speaking of Dyonisius, and of his efforts 
to subdue his passion for Calirrhoe, he says: 

“Then, therefore, might be seen the conflict of reason and pas- 
sion. For, although wuetsep (sarrizep) by desire, the generous 
man endeavored to resist; and emerged as from a wave, saying 
to himself: ‘Art thou not ashamed, Dyonisius, a man the first 
of Ionia for virtue and repute!’” 


* Author of the Greek romance here quoted, probably near the end of the fourth 
century after Christ. 


EXAMPLE 93. 


The same Work, book III. ch. 4. On another occasion, speaking 
of the violence of Dyonisius’ passion for Callirrhoe, he says : 

“But Dyonisius, a man of culture, was seized indeed by ἃ 
tempest, and was wHeELMED (Baprizep) as to the soul; but yet he 
struggled to emerge from the passion, as from a mighty wave.” 


GREEK TEXT. 
Charitonis Aphrodis. de Cherea et Callirrhoe amator. Narrat. 
lib. 11. ch. 4 (ed. D’Orville, p. 28). 

Tor’ οὖν ἰδεῖν ἀγῶνα λογισμοῦ καὶ πάθους. καίτοι yap 
βαπτιζόμενος ὑπὸ τῆς ἐπιθυμίας γενναῖος ἀνὴρ ἐπειρᾶτο 
ἀντέχεσθαι. καθάπερ δὲ ἐκ κύματος ἀνέκυπτε λέγων πρὸς 
ἑαυτὸν: οὐκ αἰσχύνῃ, 4ιονύσιε, ἀνὴρ ὁ πρῶτος τῆς ᾿Ϊωνίας 
ἕνεκεν ἀρετῆς τε καὶ δόξης; 

Bjusdem lib. III. c. 2 (ed: θ᾽ Orville; p. 42). 

Διονύσιος δὲ, ἀνὴρ πεπαιδευμένος, κατείληπτο μὲν ὑπὸ 
χειμῶνος, καὶ τὴν ψυχὴν ἐβαπτίζετο: ὅμως δὲ ἀνακύπτειν 
ἐβιάζετο, καθάπερ ἐκ τρικυμίας, τοῦ πάθους. 


1 Fortis enim vir, quamvis a libidine mersitatus, contra tamen tenere nitebatur, 
et, ut 6 fluctibus emergens, ipse sic ad se (Rezske). 


IN THE TROPICAL OR FIGURATIVE SENSE. 47 


ExameLte 94. 


The same Work, book III. ch. 4. Describing the vessel of the 
pirates, who had plundered of its gold and jewels the tomb of 
Callirrhoe (prematurely buried), and finding her alive had sold 
her into slavery, and were now pursued by the vengeance of the 
gods, he says: 

“For I saw a vessel, wandering in fair weather, filled with its 
own tempest, and waetwep (saprizep) in a calm.” 

The whole statement is figurative; representing, under the image of its own 
tempest (one within itself) and foundering in a calm, the desperate condition 


of the vessel and crew, abandoned to the elements and wandering without con- 
trol, all on board but one having perished with thirst. 


EXAMPLE 95. 


Basil (the Great),* Discourse XIV. Against Drunkards, ᾧ 4. 
He says of the intoxicated : 

“More pitiable than those who are tempest-tossed in the deep, 
whom waves receiving one from another, and over-WHELMING 
(saprizinc), do not suffer to rise out of the surge; so also the 


* See the remark on Examples 75 and 76. 


Overwhelm, in the sense “to immerse and bear down” (Webster, No. 2, and 
Worcester). 


GREEK TEXT. 
Bjusdem lib. IE. ¢. 4 (ed: D’Orville, p. 49). 
Πλοῖον yap ἐθεασάμην ἐν εὐδίᾳ πλανώμενον, ἰδίου χει- 
μῶνος γέμον, καὶ βαπτιζόμενον ἐν γαλήνῃ. 
Basilii Magni Hom. XIV. in Ebriosos, 4 (ed. Garnier, Vol. II. 
p. 125). 


277 by a 3 , ΄ὔ A ” 
λεεινότεροι τῶν ἐν πελάγει χειμαζομένων, ois ἄλλα 
3 la U s 
ἐξ ἄλλων διαδεχόμενα καὶ ἐπιβαπτίζοντα' κύματα ἀναφέ- 


1 Compare the use of this compound in the next example, and the remarks on 
it in the following note. 


48 USAGE OF GREEK WRITERS. 
souls of these are driven about beneath the waves, being wHeLmED 
(BartizeD) with wine.” 


EXAMPLE 96. 


Josephus*, Jewish War, book I. ch. 27, 1. Relating the occurrence 
that led to the mock trial and condemnation of Herod’s perse- 
cuted sons, he says: 

“This, as a final blast, over-wHELMED (BaprizeD) the tempest 
tossed youths.” 


* See the remark on Example 53. 

Overwhelm, as in the preceding example. The metaphor is derived from the 
effect of a sudden blast, bearing down upon (over) the shattered vessel, and 
whelming it in the deep. . 


EXAMPLE 97. 


The same Work, book III. ch. T, 15. The people of Jerusalem, 
expostulating with Josephus on his purpose to abandon the be- 
sieged city and its inhabitants to their fate, say to him: 

“And that it did not become him, either to fly from enemies, 


GREEK TEXT. 
ρειν οὐκ ἐπιτρέπει τοῦ κλύδωνος: οὕτω δὴ καὶ τούτων αἱ 
ψυχαὶ ὑποβρύχιοι φέρονται βεβαπτισμέναι τῷ οἴνῳ. 
Josephi de Bello Jud. lib. I. ο. 27, 1 (ed. Oberthiir). 
Tot? ὥσπερ τελευταία θύελλα χειμαζομένους τοὺς 
νεανίσκους ἐπεβάπτισε." 
Ἐ]υβάριι lib. III. ο. 7, 15. 


> a , \ 
Πρέπειν δὲ αὐτῷ μήτε φεύγειν τοὺς ἐχθροὺς, μήτε 


1 Ἐπ-εβάπτισε, strictly, over-whelmed (coming down upon whelmed, as in the 
deep). ‘The rendering, to submerge repeatedly (wiederholt untertauchen, Rost und 
Palm, griech. Hdwhch.), to immerge repeatedly (wiederholt eintauchen, Pape, 
griechisch-deutsches Hdwbch.), to dip, drench, again or in addition (Liddell and 
Scott, Greek Lex.), is not pertinent here; for the effect of the ‘final’ and over- 
whelming blast is meant, not the repetition of something before experienced. 


IN THE TROPICAL OR FIGURATIVE SENSE. 49 
or to abandon friends; nor to leap off, as from a ship overtaken 
by a storm, into which he had entered in fair weather; that 
he would himself over-wHELM (Baptize) the city, as no one would 
longer dare to make resistance to the enemy, when he was gone 
through whom their courage was sustained.” 


EXAMPLE 98. 


The same Work, book IV. ch. 8, 8. Speaking of the evils in- 
flicted by the band of robber-chiefs who found their way into 
the city of Jerusalem during the siege, he says: 


“Who, even apart from the sedition, afterwards WHELMED 
(sartizep) the city.” 


This natural and expressive image of trouble and distress occurs often in the 
Old Testament. For example, Ps. 69 : 2, “I am come into deep waters, where 
the floods overflow me;” VV. 14, 15, “Let me be delivered ... out of the deep 
waters, let not the waterflood overflow me;”’ Ps. 18:16, 17, “He drew me 
out of many waters, he delivered me from my strong enemy.” Job’s afilictions 
are expressed under the same image (ch. 22:11): “The flood of waters covers 
thee.” Compare Ps. 124 : 4, 5; 144:7; 32:6; Hzek. 26:19. 


EXAMPLE 99. 


Himerius,* Selection XV. 28. He says of Themistocles : 


* See the remark on Example 40. 


GREEK TEXT. 


Ν “ CA 
ἐγκαταλείψειν τοὺς φίλους, μηδὲ ἀποπηδᾷν, ὥσπερ χειμα- 
Ν » e > a 
ζομένης νεὼς, εἰς ἣν ἐν γαλήνῃ παρῆλθεν. ἐπιβαπτίσειν 
Ν ΨΩ Ν \ / A a lal 
yap αὐτὸν τὴν πόλιν, μηδενὸς ἔτι τολμῶντος τοῖς πολεμί- 


os ἀνθίστασθαι, δι᾿ ὃν ἀναθαῤῥοῖεν οἰχομένου. 
Hjusdem lib. IV. ¢. 8, 3 (ed. Oberthiir). 
Οἱ δὴ καὶ δίχα τῆς στάσεως ὕστερον ἐβάπτισαν THY 


πόλιν. 
D 


50 USAGE OF GREEK WRITERS. 


“We was great at Salamis; for there, fighting, he wHeLwep 
(saprizep) all Asia.””* 


’ 


* The power of Asia was broken by the destruction of its fleet at sea, and 
hence the propriety of the figure. 


EXAMPLE 100. 


Libanius,* Declamation XX. On the same subject (and apos- 
trophizing Themistocles, in the speech represented as spoken by 
his father), he says: 

“The crowning achievement was Salamis; where thou didst 
WHELM (Baprize) Asia.” 


* See the remark on Example 88. 


EXamMpPLe 101. 


The same writer, Epistle 310, to Siderius. 
“But he who bears with difficulty what he is now bearing, 
would be WHELMED (BaPTizeD) by a slight addition.” 


GREEK TEXT. 
Heimerii Sophiste Eclog. XV. ὃ 3 (ed. Wernsdorf). 


Μέγας ἐπὶ Σαλαμῖνα: ἐβάπτισε yap ὅλην ἐκεῖ τὴν 

᾿Ασίαν μαχόμενος." 
Libanii Declamat. XX (ed. Wolf, p. 521). 

Ὃ τῶν ἔργων Korobov, ἡ Σαλαμὶς, περὶ ἣν τὴν 

᾿Ασίαν ἐβάπτισας.ἢ 
Ejusdem Τριβύ. 310 (ed. Wolf, ». 150). 

Ὃ δὲ μόλις a νῦν φέρει φέρων ὑπὸ μικρᾶς av βαπτι- 

σθείῃ προσθήκης." 


1 Tbi enim totam Asiam pugnando demersit (Wernsdorf).—Compare: par 
triam demersam extuli (Cic. pro Sulla, 31). 


2 Operum apex Salamis, circa quam Asiam mersisti (Wolf). 
3 Tlle a levissima etiam accessione facile submergetur (Id.). 


IN THE TROPICAL OR FIGURATIVE SENSE. 51 


EXAMPLE 102. 


The same writer, Epistle 962, to Gessius. 
“For this is he who found the wretched Cimon WHELMED 
(sarrizep), and did not neglect him when abandoned.” 


EXAMPLE 103. 


Plutarch,* On the good Genius of Socrates, XXIII. 

“Such is the manner of the good Genius; that we, wHetuep 
(sarrizeD) by worldly affairs, ... should ourselves struggle out, 
and should persevere, endeavoring by our own resolution to save 
ourselves and gain the haven.” 


* See the remark on Example 64. 


EXAMPLE 104, 


Chrysostom,* Expos. of Ps. 114 (116), 28. Speaking of the 
believer’s governing principle, and of his prospects, he says: 


* See the remark on Example 45. 


GREEK TEXT. 
Hjusdem Epist. 962 (ed. Wolf, p. 449). 


er ’ 
Οὗτος ἐστιν ὁ βαπτιζόμενον εὑρὼν τὸν ἄθλιον Κίμω- 
eat 
va, Kal προδεδομένον ov περιϊδὼν. 


Plutarchi de Genio Socratis XXIII (ed. Wyttenb. Vol. III. p. 898). 


A a , «ε / δ e A Λ 
Οὕτως τοῦ δαιμονίου ὃ τρόπος" ἡμᾶς βαπτιζομένους 
e Ν ral 7 > Ἀ 3 an Ν 
ὑπὸ τῶν πραγμάτων ... αὐτοὺς ἐξαμιλλᾶσθαι, καὶ μα- 
a , a 
κροθυμεῖν, δι᾿ οἰκείας πειραμένους ἀρετῆς σώζεσθαι, Kai 


΄ “ 
τυγχάνειν λιμένος. 


1 Hic 1116 est, qui miserum Cimonem calamitatibus oppressum vidit (Tol). 

2 Sententia quidem universe facilis ad explendum, ut Anon. T. V. οὕτως, ὦ 
ἔνε, τοῦ δαιμονίου 6 τρόπος. ἐᾷ μὲν γὰρ fuds—.Non recepi, ut e conjectura, 
on e libro, profectum (Wyttenb.). 


52 USAGE OF GREEK WRITERS. 


“For he who is controlled by that love, and sustained by 
the hope of that good, is wHEetmep (Barrizep) by none of the pres- 
ent evils.” 


EXAMPLE 105. 


The same writer, on 1 Cor. Discourse VIII. 

“For if we were pained for sins,.... nothing else would 
grieve us, this pain expelling all sadness; so that with confession 
we should gain also another thing, not to be wuetmep (ΒΑΡΤΙΖΕΡ) 
by the troubles of the present life, nor to be puffed up by pros- 
perity.” 


EXAMPLE 106. 


The same writer, Expos. of Ps. 141 (142), 22. Commenting 
on the words, ‘I cried unto thee, O Lord, I said, thou art my 
hope,’ etc., he says: 

“The evils did not waers (sarrize) him, but rather gave him 
Wings.” 


GREEK TEXT. 
Chrysostomi Expos. in Ps. 114, §3 (ed. Montf. Vol. V. p. 807). 


‘O \ » , “ὟΝ / Ν “- ἐλπί l 
γὰρ ἐκείνῳ τῷ ἔρωτι κατεχόμενος, καὶ ταῖς σ 

a a , ? A ¥. 
τῶν ἀγαθῶν τρεφόμενος ἐκείνων, οὐδενὶ τῶν παρόντων 
βαπτίζεται δεινῶν. 


Ἐϊαβάθπι in Epist. I. ad Cor. Hom. VIII (Vol. X. p. 72). 

Kai yap εἰ ἠλγοῦμεν ἐπὶ τοῖς ἁμαρτήμασιν, ... οὐδὲν 
ἂν ἄλλο ἡμᾶς ἐλύπεσε, τῆς ὀδύνης ταύτης πᾶσαν ἀθυμίαν 
παρωθουμένης. ὦστε καὶ ἕτερον ἂν ἐκερδαίνομεν μετὰ 
τῆς ἐξομολογήσεως, τὸ μὴ βαπτίζεσθαι τοῖς λυπηροῖς τοῦ 
παρόντος βίου, μηδὲ φυσᾶσθαι τοῖς λαμπροῖς. 


Hjusdem Expos. in Ps. 141, §2 (Vol. V. p. 445). 


3 ’ὔὕ \ lal 3 ,ὔ 
Οὐκ ἐβάπτισεν αὐτὸν τὰ δεινὰ, ἀλλὰ μᾶλλον ἐπτέ- 
pace. 


IN THE TROPICAL OR FIGURATIVE SENSE. 53 


EXAMPLE 107. 


The same writer, Expos. of Ps. 111 (112), 2 4. 
“For it is impossible that a soul, abounding in mercy, should 
ever be wHetmep (saprrizep) by the annoyances of passion.” 


EXAMPLE 108. 


Heliodorus,* Ethiopics (Story of Theagenes and Chariclea), book IT. 
ch. ὃ. 

“And Cnemon, perceiving that he was wholly absorbed in 
grief, and wnetmep (saprizep) in the calamity, and fearing lest 
he may do himself some harm, secretly takes away the sword.” 


* See the remark on Example 39. 


EXAMPLe 109. 


The same Work, book IV. ch. 20. 

“For Charicles, indeed, it shall be lawful to weep, both now 
and hereafter; but let not us be waetmep (saprizep) with him 
in his grief, nor let us heedlessly be borne away by his tears, 
as by floods, and throw away the favorable occasion.” 


GREEK TEXT. 
Ejusdem Expos. in Ps. 111, §4 (Vol. V. p. 288). 
Kai yap ἀμήχανον ψυχὴν πλουτοῦσαν ἐλεημοσύνῃ, ὑπὸ 
ἀηδίας παθῶν βαπτισθῆναί ποτε. 


Heliodori Adthiopicorum lib. II. ¢. 3 (ed. Bekker). 
e \ / o 3, a 
O δὲ Κνήμων ὅλον ὄντα πρὸς τῷ πάθει καταμαθὼν 
Ἀ ad aA , /, b 
καὶ τῇ συμφορᾷ βεβαπτισμενον, δεδιώς τε μὴ TL κακὸν 
ec Ν 3 ya Ἂν; , ε cal & 
ἑαυτὸν ἐργάσηται, τὸ ξίφος ὑφαιρεῖ λάθρᾳ. 
Kjusdem lib. IV. ec. 20. 
A A , ΄ A “ 
“Χαρικλεῖ μὲν ἐξέσται νῦν τε καὶ μετὰ ταῦτα θρηνεῖν, 
ε a Q - f 
ἡμεῖς δὲ μη συμβαπτιζώμεθα τῷ τούτου πάθει, μηδὲ λάθω- 
σ ΓΥΎ, a , «ε 
μεν ὥσπερ ῥεῦμασι τοῖς τούτου δάκρυσιν ὑποφερόμενοι 
Ν “. 
καὶ τὸν καιρὸν προϊέμενοι. 


δά USAGE OF GREEK WRITERS. 


EXAMPLE 110. 


The same Work, book V. ch. 16. 

“But for us your own wanderings, if you were willing, would 
best forward the entertainment, being pleasanter than any dancing 
and music; the relation of which, having often deferred it, as 
you know, because the occurrences still wHeisep (ΒΑΡΤΙΖΕΡ) you, 
you could not reserve for a better occasion than the present.” 


EXAMPLE 111. 


Achilles Tatius,* Story of Leucippe and Clitophon, book III. ch. 10. 
“What so great wrong have we done, as in a few days to 
be wHeLmeD (Baprizep) with such a multitude of evils?” 


* See the remark on Example 54. 


EXAMPLE 112. 


The same Work, book VII. ch. 2. 
“ Misfortunes assailing wHetw (Baprize) us.” 


' GREEK Text. 
HKjusdem lib. V. c. 16. 

‘“Hpiv δὲ ἡ σὴ πλάνη κάλλιστα ἂν, εἰ βουληθείης, 
τὴν εὐωχίαν παραπέμποι, χοροῦ τε γινομένη καὶ αὐλοῦ 
παντὸς ἡδίων: ἣν πολλάκις μοι διελθεῖν, ὡς οἶσθα, ὑπερ- 
θέμενος, ἐπειδή σε τὰ συμβεβηκότα ἐβαπτίζεν, οὐκ ἔστιν 
ὕπως ἂν ἐς καιρὸν βελτίονα τοῦ παρόντος φυλάξειας. 
Achillis Tatii de Leucippes et Clitophontis Amoribus, lib. III. 

6. 10 (ed. Jacobs). 

Ti τηλικοῦτον ἠδικήσαμεν, ὡς ἐν ὀλίγοις ἡμέραις 

τοσούτῳ πλήθει βαπτισθῆναι κακῶν; 


Hjusdem lib. VII. ο. 2. 


3 / a 
Eprinrovoa’ δὲ αἱ τύχαι βαπτίζουσιν ἡμᾶς. 


1 Eunintew proprie dicitur de tempestate ingruente (Jacobs, Annott. p. 881). 


IN THE TROPICAL OR FIGURATIVE SENSE. 55 


EXXAMpPLe 113. 


The same writer, book VI. ch. 19. Speaking of love, contend- 
ing with and subdued by anger in the same bosom, he says: 

“And he, wHeLwep (Baprizep) by anger, sinks; and desiring to 
escape into his own realm is no longer free, but is compelled 
to hate the object beloved.” 


EXAMPLE 114. 


Libanius,;* Funeral Discourse on the Emperor Julian, ch. 148. 

“For grief for him, waetmne (saprizinc) the soul, and cloud- 
ing the understanding, brings as it were a mist even upon the 
eyes, and we differ little from those who are now living in 
darkness.” 


* See the remark on Example 88. 


Exampie 115. 


The same Discourse, ch. 71. 
“And he showed the same forethought also concerning the 


GREEK TEXT. 
Bjusdem lib. VI. c. 19. 
e \ a 5 / , Ν 3 Ν 
O δὲ τῷ θυμῷ βεβαπτισμένος καταδύεται, καὶ εἰς τὴν 
᾿ 5) a » / Ν 
ἰδίαν ἀρχὴν ἐκπηδῆσαι θελων οὐκέτι ἐστὶν ἐλεύθερος, ἀλλὰ 
rn / Ν / 
μισεῖν ἀναγκάζεται TO φιλούμενον. 


Libanii Parental. in Julianum Imperat. c. 148 (Fabricit Biblioth. 
Gr. Vol. VII. p. 369). 


ε \ SEN a , . A \ \ 
Η yap ἐπὶ τῷδε λύπη, βαπτίζουσα μὲν τὴν ψυχὴν, 
a \ \ ΄ > / Ν a yf 
συνθολοῦσα δὲ THY γνώμην, ἀχλὺν τινα Kal τοῖς ὄμμα- 
3 oy ον / / ἤ lol vA nr 
σιν ἐπιφέρει, καὶ μικρὸν τι διαφέρομεν τῶν ζώντων νῦν 
3 , 
ἐν σκότῳ. 
Hjusdem ὁ. 71 (p. 297). 


> 7 \ \ » x 7. Ν ν A 3 
Ἐπεδείξατο δὲ τὴν αὐτὴν πρόνοιαν καὶ περὶ τὰς ἐν 


1 Animum submergens (Verszon of Olearius). 


56 USAGE OF GREEK WRITERS. 


Councils in the cities, which formerly flourished both in numbers 
and wealth, afterwards were nothing. ... And they, indeed 
[those who neglected their public duties, for their own interests 
and pleasures] slept, and indulged the body, and laughed at 
those who went not the same way with them; but the remaining 
part, being small, was wHeLwep (sarrizep), and the service rendered 
to the people terminated in beggary.” 


EXAMPLE 116. 


The same writer, On the Articles of Agreement (among the 
teachers of youth in the city). 

“Especially if our public discourses had enjoyed an auspicious 
fortune, and it had been our lot to sail with favoring gales, as 
they who before us presided over the bands of the young;... 
but now, as you see, the business [of instructing the young] 
being wHeLmeD (Baprizep), and all the winds being set in motion 
against it,” etc. 


GREEK TEXT. 
a ἥ ᾿ A ΄ὔ \ 7 ,ὔ / 
ταῖς πόλεσι PovAas, at πάλαι μὲν πληθεσί τε Kat πλού- 
ΒΕ vy 53 > \ € ἈΝ 3 7 
τοις ἔθαλλον, ἐπειτα ἦσαν οὐδὲν: ... καὶ οἱ μὲν Exaev- 
, Ne hee / a / τὰ la > Ν ΘΝ 
δόν τε καὶ ἐχαρίζοντο τῷ σώματι, καὶ τῶν οὐ τὴν αὐτὴν 
- 3 “ ΄, Ν \ / / 
αὐτοῖς ἐλθόντων κατεγέλων. τὸ δὲ ὑπολελειμμένον ὀλίγον 
a 3 7, Ν \ “- “-“ / ᾽ ἣν 
ὃν ἐβαπτίζετο, καὶ τὸ λειτουργεῖν τοῖς πλείοσιν εἰς τὸ 


“ 3 7 
προσαιτεῖν €TeA€EvTA. 


Kjusdem Orat. XLII. περὶ τῶν Συνθηκων (ed. Reiske, Vol. II. 
p. 428). 
Υ͂ ἢ \ 53 3 \ a 3 , “- , 
Μάλιστα μὲν οὖν εἰ καὶ χρηστῆς ἀπέλανε τῆς TUXNS 
\ a «ς ’ὔ / lol e o 
τὰ τῶν ἡμετέρων λόγων, Kal πλεῖν ἐξ οὐρίων ὑπῆρχεν, 
ΥΩ cal Ἂν ε ως lad lal ΄, / 7, 
ὠσπερ τοῖς πρὸ ἡμῶν ταῖς τῶν νέων ἐφεστηκόσιν ἀγέ- 
a \ > , a 
dass . . . . . νῦν δὲ, ὡς ὁρᾶτε, βαπτιζομένου τοῦ 
Z 1 ν᾿ suns 3.1 ἐν ΄ὔ a 
πράγματος, καὶ πάντων ἐπ᾽ αὐτὸ κεκινημένων τῶν πνεὺυ- 
7 
μάτων, κ. τ. A. 


1 Juventutem literis imbuendi (Revske). 


IN THE TROPICAL OR FIGURATIVE SENSE. 


Or 


EXAMPLE 117. 


Themistius,* Oration XX (Funeral Discourse on the death of his 
father). Remarking, that philosophy forbade the indulgence of 
sorrow, he says: 

“But whenever she observed me wuetmep (BaprizeD) by grief, 
and moved to tears, she is angry, and threatens to do me some, 
fearful and incurable evil.” 


--- 


* See the remark on Example 41. 


EXAMPLE 118. 


Josephus,* Antiquities of the Jews, book X. ch. 9,4. Describing 
the murder of Gedaliah by his own guests at a banquet, after 
he had drunk to intoxication, he says: 

“Seeing him in this condition, and riunerp (saprrizep) by 
drunkenness into stupor and sleep, Ishmael leaping up, with 
his ten friends, slays Gedaliah and those reclining with him 
at the banquet.” 


* See the remark on Example 64. 


GREEK ΤΈχτ. 


Themistii Sophista Orat. XX. init. (ed. Dindorf, p. 238). 


> 3 / ἡ / / “ 
AAX ὁπότε αἴσθοιτο βαπτιζομενόν τε ὑπὸ τῆς ὀδύνης, 
καὶ εἰς δάκρυα προ τ, χαλεπαίψει τε καὶ ἐπαπειλεῖ 


δεινὰ ἄττα με ἐργάσεσθαι καὶ ἀνήκεστα. 


Josephi Antiq. Jud. lib. X. ο. 9, 4 (ed. Oderthiir). 


» \ oS SEX » Ν 

Θεασάμενος δὲ οὕτως αὑτὸν ἔχοντα, καὶ βεβαπτισμενον 
’ > / Ν v4 e Ν “ / « > a 
εἰς ἀναισθησίαν καὶ ὕπνον ὑπὸ τῆς μέθης, ὁ ᾿Ισμαῆλος 
> δή \ a δέ , > , \ 
ἀναπηδῆσας, μετὰ τῶν δέκα φίλων, ἀποσφάττει τὸν 

J Ν \ \ > tal , an 

Τοδολίαν καὶ τοὺς σὺν αὐτῷ κατακειμένους ἐν TO συμ- 
ποσίῳ. ' 


58 USAGE OF GREEK WRITERS. 


EXAMPLE 119. 


Clement of Alexandria,* The Educator, book II. ch. 2. 
“For drowsy is every one who is not watchful for wisdom, 
but is pruneep (Baprrizep) by drunkenness into sleep.” 


* A distinguished Greek writer of the Christian Churcn, last quarter of the 
- second, and first quarter of the third century after Christ. 


EXAMpPLe 120. 


Evenus of Paros,* Epigram XV. Bacchus (the use of wine), 
when too freely indulged in, he says: 


‘“Prunces (Baprizes) in sleep, neighbor of death.” 
* About 250 before Christ. 


EXAMPLE 121. 


Heliodorus,* /Ethiopics (Story of Theagenes and Chariclea), book IV. 
ὌΠ ΠΕ 


“When midnight had pruneep (ΒΑΡΤΙΖΕ0) the city in sleep, an 


* See the remark on Example 39. 


GREEK TEXT. 
Clementis Alexandr. Pedag. lib. II. ο. 2 (ed. Potter, Vol. I. p. 182). 
‘Yrvedns yap πᾶς, ὁ μὴ εἰς σοφίαν ἐγγρηγορῶν, ἀλλὰ 
ὑπὸ μέθης βαπτιζόμενος εἰς ὕπνον. 


Eveni Parii et al. Epigr. XV.1 (Anthol. Gr. I. p. 166, ed. Jacobs, 
I. p. 99; Bergk, Poet. Gr. Lyr. p. 447). 


Βαπτίζει δ᾽ ὕπνῳ γείτονι tov θανάτου. 
Heliodori Athiopicorum lib. IV. c. 17 (ed. Bekker). 


3 \ a y \ / 17 
Ἐπειδὴ μέσαι νύκτες ὕπνῳ τὴν πόλιν ἐβάπτιζον, 


1 Veteris Hveni videtur, et fortasse Elegie particula (Jacobs). 
2 Τῷ ϑάνατου Pal. τοῦ &. Planudes (Schnezdewin). 
8. Compare: Invadunt urbem somno vinoque sepultam (Virgil, Ain. 2, 265). 


IN THE TROPICAL OR FIGURATIVE SENSE. 59 


armed band of revellers took possession of the dwelling of 
Chariclea.” 


EXAMPLE 122. 


Chrysostom,* Admonition I. to Theodorus. 

“Therefore I beseech thee, before thou art deeply wxetmep 
(ΒΑΡΤΙΖΕΡ) by this intoxication, to return to soberness, and to 
arouse, and thrust off the satanic debauch.” 


* See the remark on Example 45. 


EXAMPLE: 123. 


The same writer, Select Discourses, [1., on Prayer. 

“Tf blessed David, therefore, being a king, and wuetwep 
(parrizeD) With ten thousand cares, . . called upon God seven 
times a day; what apology and excuse should we have, being 
so much at leisure, and not continually beseeching him, and 
that too when we are to reap so great a gain!” 


GREEK TEXT. 


+ tal \ 5, “- , 
ἐνοπλος κῶμος τὴν οἴκησιν τῆς «ἁΧαρικλείας κατελαμ- 


βανεν. 


Chrysostomi Pareenesis prior ad Theod. lapsum (ed. Montf. Vol. I. 
aan): 

Διὰ τοῦτο παρακαλῶ πρὶν ἢ σφόδρα ὑπὸ ταύτης βαπτι- 

σθῆναί σε τῆς μέθης, ἀνανῆψαι καὶ διεγερθῆναι, καὶ τὴν 


\ Α͂ > / 
σατανικὴν κραιπάλην ἀπώσασθαι. 


Hjusdem Helog. de Oratione Hom. II. (Vol. XII. p. 446). 
’ 5 e 7 ͵ Ν XN 7 
“Εἰ οὖν ὁ μακάριος Aavid βασιλεὺς ὧν, καὶ μυρίαις 
/ 7 fe a , , 
βαπτιζόμενος φροντίσι, ... ἑπτάκις τῆς ἡμέρας παρεκά- 
ν \ Θ Ἂν / XN ” > x , Ν 7 
εἰ Tov Θεον, τίνα ἂν ἔχοιμεν ἀπολογίαν καὶ συγγνώμην 
€ cad / \ ᾿, \ a > 
ἡμεῖς, τοσαιτὴν σχολὴν ἄγοντες, καὶ μὴ συνεχῶς αὐτὸν 
, a a se kes 
ἱκετεύοντες, καὶ ταῦτα τοσοῦτον μέλλοντες καρποῦσθαι 


κέρδος; 


60 USAGE OF GREEK WRITERS. 


EXAMPLE 124.. 


Libanius,* Memorial to the king, on the neglect and abuse of the 
imprisoned. Answering the plea, that the magistrates were encum- 
bered with official business, and had no time for attention to 
those imprisoned, or held for trial, he says: 

“But you do not allege this want of leisure to those who give 
sumptuous banquets, nor that you could not spend so much of 
the day drinking at the table; ... but if one asks your judg- 
ment of any of the greater matters, you are not at leisure but 
are OVERWHELMED (BAPTIZED), and the multitude of other affairs 
holds you in subjection ; as if those affairs, of which you speak, 
give place to wine-cups, but grudge to some their safety !” 


* See the remark on Example 82. 


EXAMPLE 125. 
Discourse on Zeal and Piety,* 21. Commenting on the words 


(Ps. 82:4), ‘They walk on in darkness, the writer says: 


* By an ancient Greek writer, near the age of Chrysostom, to whom it has 
been erroneously attributed. 


GREEK TEXT. 
Libanii Orat. de Vinctis (ed. Reiske, Vol. II. p. 456). 


\ \ \ \ Ν \ e 7 \ 3 
Xu δὲ πρὸς μεν τους λαμπρους ἐστιατορᾶας τὴν ἀσχο- 
/ / > / >» « 3 x ip ͵7 
λίαν ταύτην οὐ λέγεις, οὐδ᾽ ὡς οὐκ ἂν δύναιο πίνειν κατα- 
7 n 7 n « 7 ΕΝ ΄ὔ " 
κείμενος τοσαῦτα μέρη τῆς ἡμέρας" ... ἂν δὲ τι τῶν 
/ \ Ν » al / ᾽ δ» \ > \ 
μειζόνων τὴν σὴν ἀπαιτῇ γνώμην, οὐκ ἄγεις σχολὴν, ἀλλα 
ἢ 1 , ε nA ͵΄ n ey] Ε © 4? 
BantiCn, Kal σε ὃ τῶν πραγμάτων τῶν ἄλλων ὄχλος ὑφ 
ξ lal 7 ad a 7 3 ΤΊ ἃ , 
αὑτῷ πεποίηται, ὥσπερ τῶν πραγμάτων ἐκείνων, a λέγεις, 
an \ 3 Ἂ / ,ὔ / 
τοῖς μὲν ἐκπώμασιν εἰκόντων, σωτηρίας δέ τισι φθονουν- 


TOV. 


1 501]. πόνοις καὶ μερίμναις (Reiske). 


IN THE TROPICAL OR FIGURATIVE SENSE. 61 


“Thus, then, the congregation IMMERSED (BAPTIZED) in ignorance, 
and unwilling to emerge* to the knowledge of the spiritual teach- 
o Θ᾽ (=) 
ing, God calls night.” 


* This expression shows that he does not mean imbued with ignorance, but 
whelmed, immersed in it. 

EXAMPLE 126. 

Isidorus* of Pelusium; On the interpretation of Holy Scripture, 
book II. epist. 76 (on the words, ‘ Watch and pray,’ etc.). 

“Most men, therefore, DimeRsED (BapTizED) in ignorance, have 
their minds incapacitated for consolation with reference to afflic- 
tions ; but those, on the contrary, who are governed by sound 
reason, repel them all.” 


* A Greek writer of the Christian Church; died 450 after Christ. 


EXAMPLE 127. 


Clement of Alexandria,* Exhortation to Pagans, 1. ὃ. 
“But the foolish are stocks and stones; and yet more sense- 
less even than stones is a man mwersep (Baprizep) in ignorance.” 


* See the remark on Example 119. 


GREEK TEXT 
De Zelo ac Piet. (Chr ysost. Op., ed. Montf. Vol. VIII. Spurior. p. 61). 
Οὕτως οὖν τὴν συναγωγὴν ὁ Θεὸς τὴν ἀγνοίᾳ βεβα- 
πτισμένην, καὶ μὴ βουλομένην ἀνανεῦσαι πρὸς τὴν γνῶσιν 
τῆς πνευματικῆς διδασκαλίας, νύκτα καλεῖ. 


Isidori Pelusiote de Interp. div. Script. lib. II. epist. 76 (ed. 
Ritterh. 1606). 


Ot μὲν οὖν πολλοὶ τῶν ἀνθρώπων, ἀμαθίᾳ βεβαπτι- 
σμένοι, πρὸς τὰς συμφορὰς ἔχουσι τὰς ψυχὰς ἀπαραμυθή- 
τους" οἱ δὲ λογισμῷ σώφρονι κυβερνώμενοι ἀπωθοῦνται 
πάντας. 

Clement. Alexandri, Cohort. ad Gentes, I. 3 (ed. Potter, Vol. Ff. p.4). 

Aidor δὲ καὶ ξύλα οἱ ἄφρονες: πρὸς δὲ καὶ λίθων 


5 / » > , 7 
ἀναισθητότερος avOpwros ἀγνοίᾳ βεβαπτισμένος. 


USAGE OF GREEK WRITERS. 


Co 
bo 


EXAMPLE 128. 


The same writer, Stromata, book III. ch. 18. Asserting the 
sanctity of the marriage relation, he quotes the Apostle’s words 
(1 Cor. 6:9, 10, ‘ Neither fornicators .. nor adulterers, etc.), and 
adds : 

“And we indeed ‘were washed,’ who were among these 
but they who wash into this sensuality,* mnorerse (Barrize) from 
sobriety into fornication, teaching to indulge the pleasures and 
passions.” 


* He alludes here to the false teachers and corrupters of Christianity; who, 
instead of a doctrine that deters and cleanses from sin, taught the indulgence 
of it; and hence those immersed by them they ‘washed’ (as Clement expresses 
it) ‘into sensuality’ instead of washing from it. 


EXAMPLE 129. 


Chrysostom,* Discourse V. on Titus, 2 3. 
‘How were we immersep (Baptizep) In wickedness, so that we 
could not be cleansed, but needed regeneration !” 


* See the remark on Example 45. 


GREEK TEXT. 


Hjusdem Stromat. lib. III. c. 18 (ed. Potter, Vol. I. p. 562). 


Κι Ny le - \ > Ν , 6 Ct , / Ὁ 

al ἡμεῖς μὲν ἀπελουσάμεθα, οἱ ἐν TOUTOLS γενόμενοι 
e \ ’ / a if \ ’ / 3 

οἱ δὲ εἰς ταύτην ἀπολούοντες τὴν ἀσέλγειαν, EK σωφρο- 
, “ a a 

σύνης εἰς πορνείαν βαπτίζουσι, ταῖς ἡδοναῖς καὶ τοῖς 
“ἢ 

πάθεσι χαρίζεσθαι δογματίζοντες. 


Chrysostomi in Epist. ad Titum, Homil. V. 3 (ed. Montf., Vol. XI. 
p. £6) 
Πῶς ἦμεν ἐν τῇ κακίᾳ βεβαπτισμένοι, ὡς μὴ δύνασθαι 
καθαρθῆναι, ἀλλ᾽ ἀναγεννήσεως δεηθῆναι! 


1 Non solum autem ipsi damnantur, sed ii etiam, qui ab ipsis baptizati, eorum 
imitantur libidinem et venerem nefariam (Herveti Comment. im loc.). 


IN THE TROPICAL OR FIGURATIVE SENSE. 63 


EXAMPLE 130. 


The same writer, on Genesis, ch. 13, Discourse XXXIV. 25. 
Speaking of the spirit of true humility, requiring each to account 
others better than himself, he adds: 

“And I say not this of us, who are waetwep (Baprizep) with 
ten thousand sins; but even if one were conscious to himself 
of ten thousand just deeds, and should not account this of him- 
self, that he is last of all, he would have no benefit of so many 
just deeds.” 


EXAMPLE 131. 


Justin Martyr,* Dialogue with a Jew, LXXXVI. 

“As also us, wHetmep (Baptized) with most grievous sins which 
we have done, our Christ, by being crucified upon the tree, and 
by water for cleansing, redeemed and made a house of prayer 
and adoration.” 


* A learned Greek writer of the Christian Church, born near the close of the 
first century after Christ. 


GREEK TEXT. 


Hjusdem in cap. XIII. Gen. Hom. X XXIII. 5 (Vol. IV. p. 339). 


a ’ : e lal o U « Ui 
Kai τοῦτο λέγω, ov περὶ ἡμῶν τῶν μυρίοις ἁμαρτη- 
7 3 Ν x 7, 5 Tien 
μασι βεβαπτισμένων: adda Kav μυρία τις ἢ κατορθώματα 
ε a δὰ \ - δὲ Ὰ ζ θ᾽ e Ν “ 
ἑαυτῷ TVVELOWS, μὴ τοῦτο δὲ λογίζοιτο καθ εαυτον, ὅτι 
τῷ 3 Ν 2, 27 o\ Sun 54 x ΄,ὔ a 
πάντων ἐστὶν ἔσχατος, οὐδὲν αὐτῷ ὀφελος ἂν γένοιτο τῶν 


fe / 
τοσούτων κατορθωμάτων. 


Justini Martyris Dial. cum Tryphone Judzo (ed. Otto, Vol. I. P. it. 
p. 300). 
‘Qs καὶ ἡμᾶς βεβαπτισμένους ταῖς βαρυτάταις ἁμαρ- 
7ὔ aA 3 , X, - lal Cas a , 
τίαις, as ἐπράξαμεν, διὰ τοῦ σταυρωθῆναι ἐπὶ τοῦ ξύλου 
oN » a aibny ε / ε Ν ε la 3 , \ 
καὶ δι᾿ ὕδατος ἁγνίσαι ὁ ἄριστος ἡμῶν ἐλυτρώσατο, καὶ 


53 “-“ / 3 
οἶκον εὐχῆς Kal προσκυνήσεως ἐποίησε 


64 USAGE OF GREEK WRITERS. 


EXAMPLE 132; 


Diodorus,* the Sicilian, Historical Library, book I. ch. 73. Speak- 
ing of the three divisions of the territory of Egypt, he says: 

“The second part the kings have received for public reve- 
nues;... and on account of the abundant supply from these, 
they do not wen (sapmze) the common people with taxes.” 


* See the remark on Example 13. 


EXAMPLE 133. 


Plutarch,* Life of Galba, XXI. As Galba’s reason for not mak- 
ing Otho his heir, he says: 

“Kaowing him to be dissolute and prodigal, and waetmep 
(saptizep) with debts amounting to fifty millions.” 


* See the remark on Example 64. 


EXAMPLE 134. 


The same writer, On the education of children, XIII. As an 
example of misjudging parental fondness, he says: 
“For being anxious that their children should speedily excel 


GREEK TEXT. 


Diodori Siculi Biblioth. Hist. lib. I. ὁ. 73 (ed. Bekker). 


\ a e “ , 
Τὴν δὲ δευτέραν μοῖραν ot βασιλεῖς παρειλήφασιν εἰς 
/ x Ne / \ \ 3 / > 
προσόδους" ... τοὺς δὲ ἰδιώτας διὰ THY EK τούτων εὐπο- 
/ 2 7 las > ΄σ 
ρίαν, οὐ βαπτίζουσι ταῖς εἰσφοραῖς. 


Plutarchi Vit. Galbe XXI (ed. Reiske, Vol. V. p. 688). 


/ Ν \ 
᾿Ακόλαστον εἰδὼς καὶ πολυτελὴ, Kal πεντακισχιλίων 


μυριάδων ὀφλήμασι βεβαπτισμένον. 
Kjusdem de liberis educandis, XIII. (ed. Wyttenb., Vol. I. p. 81). 


/ Ν x ral a / ΄ 
Σπεύδοντες γὰρ τοὺς παῖδας ἐν πᾶσι τάχιον πρωτεῦ- 


IN THE TROPICAL OR FIGURATIVE SENSE. 65 


in all things, they impose.on them excessive labors. ... For 
as plants are nourished by a moderate amount of water, but are 
choked by too much, in the same manner a soul grows by pro- 
portionate labors, but is OVERWHELMED (ΒΑΡΤΙΖΕΡ) by such as are 
excessive.” 


EXAMPLE 135. 


Plato,* Euthydemus, or the Disputer, ch. VII. Speaking of young 
Cleinias, confounded with the sophistical questions and subtilties 
of the professional disputants, he says: 

“And I, perceiving that the youth was OVERWHELMED (BAPTIZED), 
wishing to give him a respite,” ete. 


* Born 429 before Christ. 


EXAMPLE 136. 


Philo,* the Jew (an extract in Eusebius, Preparation for the Gos- 
pel, book VIII., at the end). 
“And one might show it also from this, that those who live 


* Middle of the first century of the Christian era. 


GREEK TEXT. 


> “ «ε , 3 / 
σαι, Tovovs αὐτοῖς ὑπερμετρους ἐπιβάλλουσιν. .. . 
“QO \ \ N > \ , 58 ΄, 
σπερ yap Ta φυτα τοῖς μὲν μετρίοις ὕδασι τρέφεται, 
lal \ lad SAN / \ ΄σ 
τοῖς δὲ πολλοῖς πνίγεται, τὸν αὐτὸν τρόπον ψυχὴ τοῖς 
\ / BA / ω 3 ε 7 
μὲν συμμέτροις αὔξεται πόνοις, τοῖς δ᾽ ὑπερβάλλουσι 
βαπτίζεται. 
Platonis Huthyd. c. WII, (ed. Stallbawm, Vol. VI. p. 90). 
ἊΣ τὴν Ν / Ν ΄ / 
Kai ἐγὼ γνοὺς βαπτιζόμενον' τὸ μειράκιον, βουλόμε- 
νος ἀναπαῦσαι αὐτο, κ. τ. A. ͵ 


Philonis Jud. (Husebii Prep. Ev. lib. VIII. jin.) ; Op. ed. Mangey, 
IL. p. 647. 


Tr 7, δ᾽ ΕΝ YAS a \ A s 
εκμηριώσαιτο αν τις καὶ EK TOV TOUS μεν νηῴφοντας 


1 Well expressed by Schleiermacher: Ich aber, da ich sah, wie der Knabe 
schon ganz zugedeckt war, wollte ihm einige Ruhe verschaffen. 
" 


66 USAGE OF GREEK WRITERS. 


soberly, and content with little, excel in understanding; but those, 
on the contrary, who are always glutted with drink and food, 
are least intelligent, as though the reason were WHELMED (BAPTIZED) 
by the things overlying if.” 

EXAMPLE 1387. 


Plotinus,* Ennead I. book IV. On Happiness, 2 9. 
“But when he does not continue [happy], wHetmep (BaprizEp) 
either with diseases, or with arts of Magians?” 


* See the remark on Example 72. 


EXAMPLE 188. 


Chrysostom,* On Ps. 48 : 17 (49 : 16, ‘Be not afraid,’ etc.). 
“Such as was Job, neither wHetmep (saprrizep) by poverty, nor 
elated by riches.” 


* See the remark on Example 45. 


EXAMPLE 139. 


The same writer, Discourse on the trials and constancy of Job. 
Speaking of the patriarch’s example, he says: 


GREEK TEXT. 

NOLS an ΄ 3 \ \ A 2 Ν N 
Kal ὀλιγοδεῖς συνετωτέρους εἶναι, τοὺς δὲ ποτῶν ἀεὶ καὶ 
/ 3 / “ 7 “ / 
σιτίων ἐμπιπλαμένους ἥκιστα φρονίμους, are βαπτιζόμε- 


lat 3 “ na - lot 
νου τοις ἐπιοῦσι TOU λογισμοῦ. 


Plotini Ennead. I. lib. IV. de Beatitudine, ὃ 9 (ed. Kirchhoff, 
Vol. 11. p. 312). 


© \ EN > 5 
᾿Αλλ᾽ ὅταν μὴ παρακολουθῇ, βαπτισθεὶς ἢ νόσοις ἢ 
μάγων τέχναις; 


Chrysostomi Expos. in Ps. XLVIII. (ed. Montf., Vol. V. p. 507). 


ὭΣ ὌΝ ΟΝ ΄ Ey Conk’ a ,ὔ , 
Oios ἦν ὁ ᾿]ώβ, οὔτε ὑπὸ τῆς πενίας βαπτιζόμενος, 
» e Ἂν a / / 
οὔτε ὑπὸ τοῦ πλούτου ἐπαιρόμενος. 


IN THE TROPICAL OR FIGURATIVE SENSE. 6Ἷ 


“And if thou art in affliction, fly to it for refuge; and if 
in wealth, receive thence the corrective; so as neither to be 
wHELMED (Barrizep) With poverty, nor puffed up with wealth.” 


EXAMPLE 140. 


Theodoret,* Eccles. Hist. book V. ch. 4. 

“That Diodorus whom I have before mentioned, who, in a most 
difficult tempestuous sea, preserved the ship of the church un- 
WHELMED (un-Barrizep), holy Meletius constituted pastor of Tarsus. 


* Born 393 (made Bishop of Cyrrhus 423) after Christ. 


Exameie 141. 
Basil* (the Great), Discourse on the martyr Julitta, IV. 
“As a pilot, skillful and undisturbed through much experience 
in sailing, preserving the soul erect and un-wHELMED (UN-BAPTIZED), 
and high above every storm.” 


* See the remark on Examples 79, 80. 


GREEK TEXT. 
Hjusdem Hom. de Jobi patientia et virtute (Vol. XII. p. 847). 
Kav ἐν ἀθυμίᾳ ἧς, πρὸς αὐτὸν κατάφευγε: Kav ἐν 
πλούτῳ, τὸ φάρμακον ἐντεῦθεν λάμβανε. ὥστε μήτε 


/ ~ / 4 na 
πτωχείᾳ βαπτισθῆναι, μὴτε πλούτῳ φυσηθῆναι. 


Theodoreti Hecles. Hist. lib. V. ch. 4 (ed. Simond, Vol. III. p. 708). 


e % la , 7 rn @ 

O δὲ θεῖος ελέτιος Ζιόδωρον ἐκεῖνον, οὗ καὶ πρόσθεν 
ἐ 7 fa) / 3 n λέ λύδ 5) 7 \ 
μνήσθην, Tov ἐν τῷ παγχαλέπῳ κλύδωνι ἀβάπτιστον τὸ 
la 3 vA 7 
τῆς ἐκκλησίας διασώσαντα σκάφος, Ταρσέων κατέστησε 
ποιμένα. 


Basilii Magni Hom. in Martyrem Julittam, IV. (ed. Garnier, Vol. 11. 
p. 8). 

a / , \ Cy ’ 7 ΔῸΣ “ 

ἍἋ)σπέρ τις κυβερνητης σοφὸς καὶ ἀτάραχος ὑπὸ τῆς 

ἄγαν περὶ τὸν πλοῦν ἐμπειρίας, ὀρθὴν καὶ ἀβάπτιστον, καὶ 


Ss ἴω « 
παντὸς χειμῶνος ὑψηλοτέραν τὴν ψυχὴν διασώζων. 


68 USAGE OF GREEK WRITERS. 


2. To overwhelm (figuratively) with an intoxicating liquor, or a stupefying drug, 
that takes full possession of one’s powers, like a resistless flood; or (as the figure 
may sometimes be understood) to steep in, as by immersing in a liquid. 


EXAMPLE 142. 
Philo* (the Jew), On a contemplative Life. 

“And I know some, who, when they become slightly intoxica- 
ted, before they are completely overwHetmep (Baprizep) provide, 
by contribution and tickets,t a carousal for the morrow ; regard- 
ing the hope of the future revel as part of the present festivity.” 


Compare Basil (Example 95): “So also the souls of these are driven about 
beneath the waves, being WHELMED (BAPTIZED) with wine.” 


* See the remark on Example 136. 
+ Those who took part in a common entertainment contributed each his 
share of the expense, or gave a ticket to be presented afterward for payment. 
ExameLe 143. 


Plutarch,* Banquet, book III. Question 8. 
“For of the slightly intoxicated only the intellect is disturb- 


* See the remark on Example 53. 


1 So the word steep (‘from the same root as dzp, with s prefixed,” Worcester’s 
Dict.) is used figuratively in English. 


GREEK TEXT. 

Philonis Judxi de Vita contempl. (ed. Mangey, Vol. II. p. 478). 

Οἶδα δέ τινας, ot, ἐπειδὰν ἀκροθώρακες γένωνται, πρὶν 
τελέως βαπτισθῆναι, εἰς τὴν ὑστεραίαν πότον ἐξ ἐπιδό- 
σεως καὶ συμβολῶν προευτρεπιζομένους: μέρος ὑπολαμ- 
βάνοντας τῆς ἐν χερσὶν εὐφροσύνης εἶναι τὴν περὶ τῆς εἰς 
τὸ μέλλον μέθης ἐλπίδα. 

Plut. Symp. lib. III. Quaest. 8 (ed. Wyttend. Vol. III. p. 675). 


“ \ , « / ’ Ν 
Τῶν yap ἀκροθωράκων ἡ διάνοια μόνον τετάρακται, τὸ 


IN THE TROPICAL OR FIGURATIVE SENSE. 69 


ed; but the body is able to obey its impulses, being not yet 
OVERWHELMED (BAPTIZED).” 


EXAMPLE 144. 


The. same Work, book VI. (Introd.). Timotheus, saying that 
those who sup with Plato (on simple and wholesome fare) enjoy 
themselves also on the following day, adds: 

“For, truly, a great provision for a day of enjoyment is a 
happy temperament of tie body, un-wHermen (un-Baprizep) and 
unencumbered.” 


EXaMPLe 145. 


The same writer, On the comparative skill of water and land 
animals, XXIII. 

“So then, O Hercules, there is manifest stratagem, with guile ; 
for the worthy man, himself sober as you see, purposely sets 
upon us while still affected with yesterday’s debauch, and 
OVERWHELMED (BAPTIZED),”’ 


EXAMPLE 146. 


Plato,* Banquet, ch. IV. Complaining of the ill effects of an 
immoderate use of wine, the speaker says: 


* See the remark on Example 135. 


GREEK TEXT. 

δὲ σῶμα ταῖς ὁρμαῖς ἐξυπηρετεῖν δύναται, μήπω βεβαπτι- 
σμένον. 

Hjusdem lib. VI. Procem. (ed. Wyttenb. Vol. III. p. 816). 

Μέγα yap as ἀληθῶς εὐημερίας ἐφόδιον εὐκρασία σώ- 
ματος ἀβαπτίστου καὶ ἐλαφροῦ. 
Hjusd. de sollertia animal., XXIII. (ed. Wyttendb. Vol. IV. p. 956). 

᾿Ενέδρα μὲν οὖν, ὦ ᾿Ηρακλέων, σὺν δόλῳ καταφανής" 
κραιπαλῶσι γὰρ ἔτι τὸ χθιζὸν καὶ βεβαπτισμένοις νήφων, 
ὡς ὁρᾷς, ὃ γενναῖος ἐκ παρασκευῆς ἐπιτέθειται. 


70 USAGE OF GREEK WRITERS. 


“For I myself am one of those who yesterday were ovERWHELMED 
(BaPTizED),” 


In this use, the Greek word corresponds to the English drench.* So Shakesp 
Mach. 7.7 (speaking of the “spongy officers,” plied “ with wine and wassel”), 
“When in swinish sleep 
Their drenched natures lie.” 


* “Teelandic dreckia, to plunge in water; Swedish dranca, same sense, also 
to drown” (Wedgewood, Dict. of Eng. Etymology). 


EXAMPLE 147. 


JAltheneus,* Philosopher's Banquet, book V. ch. 64. 
“You seem to me, O guests, to be strangely flooded with 
vehement words, and wHetwep (Baprizep) with undiluted wine. 


‘For a man taking draughts of wine, as a horse does of water, 
talks like a Scythian, not knowing even koppa ;t 
and he lies speechless, plunged in the cask.’” 


* Beginning of the third century after Christ. 


+ A Greek numerical sign. 


GREEK TEXT. 
Platonis Sympos. c. IV. (ed. Stallb. Vol. I. p. 25). 
Kai yap αὐτός εἰμὶ τῶν χθὲς βεβαπτισμένων." 
Athenzi Deipnosoph. lib. V. ο. 64 (ed. Dindorf, Vol. I. p. 481). 
Aokeiré μοι, ἄνδρες δαιτυμόνες, σφοδροῖς κατηντλῆ- 
σθαι λόγοις παρὰ προσδοκίαν βεβαπτίσθαι τε τῷ ἀκράτῳ" 
᾿Ανὴρ γὰρ ἕλκων οἶνον ὡς ὕδωρ ἵππος 
Σκυθιστὶ φωνεῖ, οὐδὲ κόππα γιγνώσκων" 


a ee 4 3 fe 4 2 
κεῖται 0 ἀναυδὸς ἐν πίθῳ κολυμβησας. 


1 Vino obrutorum (Ast, Lex. Plat.). 
2 Ἐν πίϑῳ κολυμβήσας jocose dicitur, gui se mero ingurgitavit, quasi qui tpst 
dolio sese immersisset (Schweigh.). 


IN THE TROPICAL OR FIGURATIVE SENSE. A 


EXAMPLE 148. 


Lucian,* Bacchus, VII. Speaking of the fabled fountain of 
Silenus, and its effects on the old men who drink of it, he 
says: 

“When an old man drinks, and Silenus takes possession of 
nim, immediately he is mute for some time, and ‘seems like one 
heavy-headed and wuetmep (saprizep).” 


* See the remark on Example 28. 


EXAMPLE 149. 


Conon,* Narration L. Describing how Thebe destroyed her 
husband (Alexander, tyrant of Phere), to prevent his meditated 
murder of herself and her three brothers, he says: 

“And Thebe, learning the purpose [of Alexander], gave dag- 
gers to the brothers, and urged them to be ready for the 
slaughter; and having waertmep (saprizep) Alexander with much 
wine and put him to sleep, she sends out the guards of the 
bed-chamber, under pretense of taking a bath, and called the 
brothers to the deed.” 


* About the beginning of the Christian era. 


GREEK TEXT. 
Luciani Bacchi VII. (ed. Lehmann, Vol. VII. p. 298). 
"EE δὴ / ε ΄ὔ Ν 4 δ΄ ἊΝ ε Σ δ \ 
πειδαν πίῃ ὁ γέρων, καὶ κατασχῃ avToY ὃ LAnvos, 
ΨΥ 3 \ y+ / 3 Ν - \ 
αὐτίκα emimoAu ἀφωνὸς ἐστι, καὶ καρηβαροῦντι Kat βεβα- 
7 la 
πτισμένῳ ἔοικε. 


Cononis Narrat. L. (Script. poet. hist. Gr., ed. Westermann, p. 150). 
, \ , a o a 
Θήβη de τὸ βούλευμα μαθοῦσα, τοῖς μὲν ἀδελφοῖς 
3 7 - ΄ Χ Ἁ \ 
ἐγχειρίδια δοῦσα παρασκευάζεσθαι πρὸς τὴν σφαγὴν 
παρεκάλει, οἴνῳ δὲ πολλῷ ᾿Αλέξανδρον βαπτίσασα καὶ 
κατευνάσασα ἐκπέμπει τοὺς τοῦ θαλάμου φύλακας προ- 
, ε 5 fi Ν x ’ \ ies x 
pacer ws λουτροῖς χρησομένη, καὶ τοὺς ἀδελφοὺς ἐπὶ TO 
ἔργον ἐκάλει. 


12 USAGE OF GREEK WRITERS. 


EXAMPLE 150. 


Aristophon* (Atheneus, Philosopher's Banquet, book IX. ch. 44). 
The servant-girl, describing the effect of a cup of wine given by 
her master, says: 

“Then wHetmine (Baprizinc) potently, he set me free.” 

The sense is well given in Younge’s free translation : 


“And then, by steeping me completely in it, 
He set me free.” 


* A Greek comic writer, beginning of the third century after Christ. 


EXAMPLE 151. 


Proclus;* Chrestomathy, XVI. 

“And the IO-BACCHUS was sung at festivals and sacrifices 
of Bacchus, mparnep (Baprizep) with much wantonness.” 

So Milton uses the corresponding English word: “ And the sweet odor of the 
returning gospel imbathe his soul with the fragrancy of heaven.” 


s 


* Born 412 after Christ. 


GREEK TEXT. 


Aristophon, Athen. Deipnosoph. lib. XI. ο. 44 (ed. Dindorf, Vol. 1]. 
p. 1057). 


Εἶτ᾽ ἐλευθέραν ἀφῆκεν βαπτίσας ἐρρωμένως. 
Procli Chrestom. XVI. (ed. Gaisford, p. 384). 
"Hidero δὲ ὁ IOBAKXO®X ἐν ἑορταῖς καὶ Ovoiaes 


/ / » 1 
Διονύσου, βεβαπτισμένος πολλῳ φρυαγματι. 


1 Leg. omnino φρυάγματι. Natum mendum, ut innumera alia in Greecis Lati- 
nisque auctoribus, ex depravata pronunciandi consuetudine, qua 7 et ¢ et v eodem 
sono male efferuntur (Schottus). 


ὃ ὁ, 
I'S USE IN COMPOSITION WITH A PREPOSITION. 


1. With the preposition zn. 


EXAMPLE 152. 


Plutarch,* Life of Sylla, XXI. Account of the defeat of Arche- 
laus’ Asiatic troops, and the storming of his camp, by Sylla. 


“And dying they filled the marshes with blood, and the lake 
with dead bodies ; so that, until now, many barbaric bows, and 
helmets, and pieces of iron breastplates, and swords, are found 
IMMERSED (BAPTIZED) in the pools.” 


* See the remark on Example 53. 


GREEK TEXT. 


Plutarchi Vit. Sylle XXI. (ed. Scheffer). 


Ν ΓΑ > / “ Ν oa \ 

Kat κατέπλησαν ἀποθνήσκοντες αἵματος τὰ ἕλη. καὶ 

a ἣν , “ 4 a Ν Ω \ 

νεκρῶν τὴν λίμνην: wate μέχρι νῦν ToAAa βαρβαρικὰ 
, an, ΄ ΄ τὸ 

τόξα, καὶ κράνη, καὶ θωράκων σπάσματα σιδηρῶν, καὶ 


μαχαίρας ἐμβαπτισμένας τοῖς τέλμασιν εὑρίσκεσθαι. 


74 ' USAGE OF GREEK WRITERS. 


EXAMPLE 153. 


Nicander,* fragment of a work on husbandry, book II. Directions 
for preparing a turnip salad. 

“Cut turnip-roots and the rind before it is withered, after 
gently cleansing it, into thin slices; and having dried them 
a little in the sun, sometimes just dip in boiling water, and 
IMMERSE (ΒΑΡΤΙΖ8) many [together] in sharp brine; and at other 
times, put into a vessel white new-wine with vinegar, half and 
half, and pickling them in it cover over with salt.” 


* Middle of the second century before Christ 


EXAMPLE 154. 


Synesius,* Epistle LVI. After saying that his fondness, from 
childhood, for leisure and study, had not deterred him from serv- 
ing his fellow-men, in private and public affairs, he adds: 

“None of these has withdrawn me from philosophy, or cut 
me off from that blest leisure; for to do with compulsion, and 


* Born about 378 after Christ; made Bishop of Ptolemais in the year 410. 


GREEK TEXT. 
Nicandri Georg. II. (Athen. Deiphnosoph. lib. IV. c. XI. (ed. 
Dindorf, Vol. I. p. 303). 
Tunye δὲ γογγυλίδος ῥίζας καὶ axappea φλοιὸν, 
Aka καθῃράμενος, λεπτουργέας: ἠελίῳ δὲ 
αὐήνας ἐπὶ τυτθὸν, or ἐν ζεστῷ ἀποβάπτων 
ὕδατι δριμείῃ πολέας ἐμβάπτισον ἅλμῃ: 
ἄλλοτε δ᾽ αὖ λευκὸν γλεῦκος συστάμνισον ὄξει; 
53 3) \ ’ 3 ἃς 3 , ἘΝ , 
ἰσον ἴσῳ, τὰς δ᾽ ἐντὸς emaruas ἁλὶ Kpuyais. 
Synesii Epist. LVII. (ed. Petav. p. 194). 
Τούτων οὐδὲν ἐμὲ φιλοσοφίας ἀφεῖλκεν, οὐδὲ τὴν εὐ- 


7 » ay N\ ε ΄ A \ > a ‘ 
δαίμονα μοι σχὅλην ὑπετέμνετο. TO yap ὠθισμῷ και 


1 Possis et sic scribere, ὁτὲ ᾽ν ζεστῷ (Schweigh.). 


COMPOUNDED WITH A PREPOSITION. ee 


with toil, and with pains, this is what wastes time, and memersrs 
\Baprizes) the soul in cares of business.” 


EXAMPLE 155. 


The same writer; On Dreams. Speaking of the union of 
mind (pure intelligence) with the sensuous spirit in one being, 
and the debasement of the former by this union, he says: 

“For, to mind, how should a stupid and unreasoning life be 
agreeable? But to the image,* on account of the then peculiar 
constitution of the spirit, the lower region is more congenial, 
for like takes pleasure in like; and if from the two there is 
made one by the conjunction, even the mind would be momrsep 
(parrizeD) in pleasure.” 


* The soul, separate from the body, with which the sensuous spirit becomes 
its connecting medium. 


2. With the prep. through, expressing transition, alternation; hence what is 
mutually done, by two or more, to one another. 


EXAMPLE 156. 


Polyenus,* Stratagems, book IV. ch. 2,6. The device by which 
Philip, King of Macedon, while exercising in the wrestling- 


* About the middle of the second century after Christ. 


GREEK TEXT. 

/ Ν / a a , 3 ἃ a Ν f 
μοχθῳ Kat podis ποιεῖν, τοῦτο ἐστιν ὃ δαπανᾷ τὸν ypo- 

iN A Ν 3 / k ᾽ὔ 

νον, καὶ τὴν ψυχὴν ἐμβαπτίζει μερίμναις πραγμάτων. 
ἘΠαβάθη de Insomniis (p. 140). 

No \ a Xo Bu 27 by Ν > / Ξ “ 
ᾧ yap πως καλὸν βίος ἐμπλῆκτος καὶ avonTOsS; Tw 

\ > , \ \ Ν / - / / 
δὲ εἰδώλῳ, διὰ THY ποιὰν TOTE τοῦ πνεύματος σύστασιν, 
e ’ὔ 4 [4 « / \ € “ oe -ἰ 
ἢ κάτω χώρα προσήκει: ομοιῳῷ γὰρ ὁ ὅμοιον ἥδεται. εἰ 
δὲ ἃ ἕ > > cr ὃ lal , x ε - x 
€ ev ἐξ ἀμφοῖν τῷ συνδυασμῷ γίνεται, Kal ὁ νοῦς ἂν 


ἐμβαπτισθείῃ τῷ ἥδεσθαι. 


76 USAGE OF GREEK WRITERS. 

school with Menegetes the pancratiast,* evaded the importuni- 
ties of his soldiers, who had gathered round clamoring for their 
pay. 

“Philip, not having it, came forward streaming with sweat, 
covered with dust, and smiling on them said: You say justly, 
fellow-soldiers ; but indeed, for this very purpose I am myself 
now anointed against the barbarian, in order that 1 may many 
times over repay you thanks. Saying this, and clapping his 
hands, he ran through the midst and threw himself into the 
swimming-bath; and the Macedonians laughed. Philip did not 
give over pirrine (Baprizinc) IN A matcH with the pancratiast, and 
sprinkling water in the face, until the soldiers wearied out dis- 
persed.” 

This was the dipping match, or game of dipping each other; each party 
striving to prove his superior strength and agility by putting the othe under 
water, and also by splashing it in his face (“sprinkling water in the face’) 
till he was deprived of breath. 


* The name for an expert in both wrestling and boxing. 


GREEK TEXT. 


Polyzeni Strategemat. lib. IV. ο. ii. 6 (ed. Coray). 


Οὐκ ἔχων 6 Φίλιππος προσῆλθεν, ἱδρῶτι ῥεύμενος. 
κεκονιμένος, [καὶ] προσμειδιάσας αὐτοῖς, Aika (ἔφη) λέ. 
γετε, ὦ συστρατιῶται, ἀλλά τοι κἀγὼ διὰ τοῦτο νῦν ἐπὶ 
τὸν βάρβαρον ἀλείφομαι, ὅπως ὑμῖν πολλαπλασίως ἀποτί- 
σαιμι τὰς χάριτας. Taira εἰπών, καὶ ταῖν χεροῖν κροτῶν, 
διὰ μεσὼν δραμὼν, ἐς κολυμβήθραν ἐπέῤῥιψεν [ἑαυτὸν]. 
καὶ οἱ Μακεδόνες ἐγέλασαν. “O Φίλιππος μέχρι τοσού- 
του διαβαπτιζόμενος πρὸς τὸν παγκρατιαστὴν, καὶ κατὰ 
τοῦ προσώπου ῥαινόμενος, οὐκ ἀνῆκεν, ἔστ᾽ ἂν οἱ στρατιῶ- 


,ὔ > e7 
ται καμόντες ἀπεῤῥυησαν. 


1 Both the prep. and the mid. form express what is mutual and reciprocal 
Compare the note on the following page. 


COMPOUNDED WITH A PREPOSITION. {{7| 


EXAMPLE 157. 


Demosthenes,* Against Aristogeiton, Oration I. 5. Showing what 
class of persons Aristogeiton was accustomed to harrass, by false 
accusation and extortion, he says: 

“Not the speakers [public orators], for these know how τὸ 
PLAY THE DIPPING (ΒΑΡΤΙΖΙΝΘ) MaTcH With him, but private persons 
and the inexperienced.” 

In this case the compound word is used metaphorically, and the sense is: 


For these know how to match him in foul language,—in the game of sousing 
one another. 


* Born 385 before Christ. By some his authorship of this speech is doubted, 


but not on decisive grounds. 


3. With the prep. down, hence downward ; merely strengthening the expression 
of the simple idea. 


EXAMPLE 158. 


Chrysostom,* Discourse on Gluttony and Drunkenness (at the end). 
“For as a ship, that has become filled with water, is soon 


* See the remark on Example 45. 


GREEK TEXtT. 
Demosth. in Aristog. I. 5. (ed. Bekker, Vol. IV. p. 874). 
Οὐχὶ μὰ Δία τοὺς λέγοντας, οὗτοι μὲν yap ἐπίσταν- 
ται τούτῳ διαβαπτίζεσθαι,, ἀλλὰ τοὺς ἰδιώτας καὶ τοὺς 
ἀπείρους. 
Chrysostomi Eclog. Hom. XII. de Ingluvie et Ebrietate (ed. 
Montf., Vol. XII. p. 516). 


7 \ lal « 
Καθάπερ γὰρ πλοῖον ὑπέραντλον γεγονὸς ταχέως κατα- 


2 2Ζ2ιαβαπτέζω, certatim immergo. Polyen. 4, 2.6.... Metaph. conviciando. 
certo, forma media ap, Demosth. p. 782, 26: Οὗτοι [μὲ»] γὰρ ἐπίστανται τούτῳ 
διαβαπτίξεσθαι, ubi var. συνδεαβαπτίζεσθαι. G. Dindorf (Steph. Thes. nov. ed. 
Vol. 11. col. 1111). 


78 USAGE OF GREEK WRITERS. 


SUBMERGED (ΒΑΡΤΙΖΕΡ), and becomes deep under the waves; so also 
a man, when he gives himself up to gluttony and drunkenness, 
goes down the steep, and causes reason to be whelmed beneath 
the waves.” 


EXAMPLE 159, 


Alexander of Aphrodisias,* Medical-and Physical Problems, I. 16. 

Why is it that some die of fright? Because the physical force, 
fleeing too much into the depth [of the body] along with the 
blood, at once wuetms (Baprizes) and quenches the native and 
vital warmth at the heart, and brings on dissolution.” 


* See the remark on Example 75. 


EXAMPLE 160. 


The same Work, I. 17. 

“Why is it that many die, of those who have drunk wine to 
excess? Because, again, the abundance of wine wHELMs (ΒΑΡΤΙΖΕΒ) 
the physical and the vital power and warmth.” 


GREEK TEXT. 


/ Ν ε / , “ Ν 2 
βαπτίζεται καὶ ὑποβρύχιον γίνεται: οὕτω καὶ ἄνθρωπος, 
“ ” > / Ν oP: e Ἂς 5 an \ Ν 
ὅταν τῇ ἀδηφαγίᾳ καὶ μέθῃ ἑαυτὸν ἐκδῷ, κατὰ κρημνὸν 
” Nye 7 » , Ν N 
ἄπεισι, καὶ ὑποβρύχιον ἐργάζεται τὸν λογισμὸν. 

Alexandri Aphrodis. Probl. med. et phys. I. 16 (Ideler, Physic. et 
Medic. Gr. min. Vol. I. p. 9). 
Ν 0 ew, / ΄ 7 , . 
Διὰ τί ἔνιοι φοβηθέντες ἀπέθανον; ὅτι φεύγουσα λίαν 
ε id / » Ν J? Ν “ “ Δ, τ 30 
ἡ φυσική δύναμις εἰς τὸ βάθος μετὰ τοῦ αἵματος τὸ ἐμφυ- 
Ν Ν \ \ o / 
τον θερμὸν καὶ ζωτικὸν TO Tapa τῆς καρδίας γενόμενον 


ἀθρόως καταβαπτίζει καὶ σβέννυσι, καὶ φθορὰν ἐπάγει. 
Kjusdem I. 17 (cid.). 


Ν , a ΄ὔ 7 
Διὰ τί πολλοὶ τῶν οἰνοφλυγησάντων ἀπέθανον; ὅτι 
/ Ν “- a 3) Ν \ \ \ \ 
πάλιν τὸ πλῆθος τοῦ οἴνου τὴν φυσικὴν Kal THY ζωτικὴν 


δύναμιν καὶ θερμότητα καταβαπτίζει. 
μ ρμότη 


COMPOUNDED WITH A PREPOSITION. 79 


EXAMPLE 161. 


Alciphron’s* Epistles, book II. Ep. 8. Menander to Glyceray 
showing why he declines King Ptolemy’s invitation to his court 
in Egypt. 

“Ts it a great and wonderful thing to see the beautiful Nile? 
Is it not also a great thing to see the Euphrates? Is it not a 
ereat thing also to see the Danube? Are not also the Thermo- 
don, the Tigris, the Halys, the Rhine, among the great things? 
If I am to see all the rivers, life to me will be wHetmep (sarrizep), 
not beholding Glycera.” 


* Probably, middle of the second century after Christ. 


EXAMPLE 162. 


Achilles Tatius,* Story of Leucippe and Clitophon, book I. ch. ὃ. 

“For that which, of a sudden, comes all at once and un- 
expected, shocks the soul, falling on it unawares, and wHetms 
(BAPTIZES),” 


* See the remark on Example 54. 


EXAMPLe 163. 
The same Work, book 11. ch. 31. 


GREEK Text. 
Alciphronis Rhet. Epist. lib. II. 3 (ed. Wagner). 


“A μέγα καὶ θαυμαστὸν ἰδεῖν τὸν καλὸν Νεῖλον; οὐ 
Ν \ 2 , 5) “- > Zz ἧς Ν + 
μεγα καὶ Tov Ludparny ἰδεῖν; ov μέγα καὶ τὸν ἰστρον; 
an / 
οὐ τῶν μεγάλων καὶ ὃ Θερμώδων, ὁ Τίγρις, ὃ “Advs, ὁ 
€ “ > 7 ’ x Ν ἐ a 
Ῥῆνος; Ki μέλλω πάντας τοὺς ποταμοὺς ὁρᾷν, κατα- 


βαπτισθήσεταί μοι τὸ ζῆν, μὴ βλέποντι Τ,αλυκέραν. 


Achillis Tatii de Leucippes οὐ Clitopho:tis Amoribus, lib. I. ¢. 3 
(ed. Jacobs). ᾿ 


» / » / 
Τὸ μὲν yap ἐξαίφνης ἀθρόον καὶ ἀπροσδόκητον ἐκ- 


,ὔ \ 7, y , κ ΄ 
πλήσσει τὴν ψυχὴν, ἄφνω προσπεσον, καὶ κατεβαπτισε. 


80 USAGE OF GREEK WRITERS. 


‘And Satyrus had a remnant of the drug, with which he 
had put Conops to sleep. Of this, while serving us, he covertly 
pours a part into the last cup which he brought to Panthia ; 
and she rising went into her bedchamber, and immediately fell 
asleep. But Leucippe had another chamber-servant ; whom havy- 
ing wHELMED (BaprizeD) With the same drug, Satyrus . . comes to 
the third door, to the door-keeper; and him he laid prostrate 
with the same draught.” 


EXAMPLE 164. 


Origen,* Comment. on John, ch. 11 : 45; on the words, ‘Many 
believed on him.’ 

“And whom would they not move to believe the preaching 
of Jesus (and, verily, as if out of death and putridity), of those 
who were altogether wHetmep (Barrizep) by wickedness,” etc. 


* Latter half of the second, and first half of the third century. 


GREEK TEXT. 
Hjusdem lib. II. c. 31. 

5 , a ΄ , - \ 
Εἶχε © ὁ Σάτυρος τοῦ φαρμάκου λείψανον, ᾧ Tov 
᾽ὔ 53 / / / ΄- 

Κωνωπα nv κατακοιμίσας: τούτου διακονούμενος ἡμῖν 
3 a Ν A n / ἴω A a 
ἐγχεῖ λαθὼν κατὰ τῆς κύλικος τῆς τελευταίας, ἣν τῇ ITav- 
ε οΥ - ΕΝ εν , 
Oia προσέφερεν. “H δὲ ἀναστᾶσα ᾧχετο εἰς τὸν θάλα- 
“ δὰ BPs, 5 NA°} Gat 
μον αὐτῆς, καὶ εὐθὺς ἐκάθευδεν. Εἶχε δὲ ἑτέραν ἡ Aev- 
, θ r A A a ᾽ a , β 7 
κίππη θαλαμηπόλον, ἣν τῷ αὐτῷ φαρμάκῳ καταβαπτίσας 
\ / yy Ν Ν 
ὁ Σάτυρος .. ἐπὶ τὴν τρίτην θύραν ἔρχεται πρὸς τὸν 
/ x / - a / 
Ovpwpov: κἀκεῖνον ἐβεβλήκει TO αὐτῷ πόματι. 
Origenis Comment. in Joan. T. XXVIII. 9 (ch. 11] : 45; ed. 
Garnier, Vol. IV. p. 880). 
Ν / » ὃ / \ \ ca) lal ΄ 
Καὶ τίνα γε οὐκ ἂν κινῆσαι πρὸς τὸ πιστεῦσαι τῷ τοῦ 
> a / a 2 / 
Inoov κηρυγματι, καὶ ἀληθῶς ὡσπερεὶ ἐκ νεκρότητος Kat 
ν a / LY tnt 
δυσωδίας, τῶν πάνυ ὑπὸ τῆς κακίας καταβεβαπτισμένων, 
Κρ Δ 


COMPOUNDED WITH A PREPOSITION. 81 


EXAMPLE 165. 


Basil* (the Great), Discourse XIV., against Drunkards, 2 7. 

“For wine wuetms (saprizes) the reason and the understand- 
‘ing. ... And what ship without a pilot, borne by the waves 
as it may happen, is not more safe than the drunken man?” 


* See the remark on Examples 79, 80. 


EXAMPLE 166. 


Eustathius* (Eumathius), Story of Hysmenias and Hysmene 
book VI. 

“And sleeping I was troubled in spirit with the strangeness 
of the report, and as to my whole mind wuetmep (ΒΑΡΤΙΖΕΡ) 
with the affliction.” 


* Probably, of the eleventh century after Christ. 


EXAMPLE 167. 


The same Work, book VII. Apostrophizing Hysmenias, who had 
been cast into the sea, by command of the pilot, to appease Nep- 
tune, Hysmene says (in the writer’s peculiar manner) : 

“Thou, indeed, wast borne away by the swell and the rush 


GREEK TEXT. 
Basilii Magni Hom. XIV. in Ebriosos VII. (ed. Garnier, Vol. II. 
p. 129). 
\ \ A \ Ἂν a « 5 
Tov pev γὰρ λογισμὸν καὶ τὸν νοῦν ὃ οἶνος καταβαπτί- 
a \ “ » € IN a 7 « 
Cer... ποῖον δὲ πλοῖον ἀκυβέρνητον, ὑπὸ τῶν κυμάτων ὡς 
Ἃ , , > » ᾿; ,, 3 a Kj 
av τύχῃ φερόμενον, οὐκ ἀσφαλέστερον ἐστι τοῦ μεθύοντος ; 
Kustathii (Eumathii) de Ismeniz et Ismenes Amoribus, lib. VI. 
(ed. Teucher, p. 234). 
7 e a a / \ \ 
Kai ἤμην ὑπνῶν τῷ παραδόξῳ τὴν ψυχὴν καταθορυ- 
\ “ > , Ν χὰ a 7 A a 
βηθεὶς τοῦ ἀκούσματος, καὶ ὅλον τῇ θλίψει τὸν νοῦν 
καταβαπτισθείς. 


Hjusdem lib. VII. (p. 810). 


Σὺ \ > 7 θ A aN ἐν “ e 6 ,ὔ a 7 A 
υ μὲν ΑἸΤΉΧ ns T@ oa @ Kal T@ poe (φ του Κυματος 
D 


82 USAGE OF GREEK WRITERS. 


of the wave; but my spirit thou didst wHeta (ΒΑΡΤΙΖΕ), surging 
round, with whole seas of wailings.” 
EXAMPLE 168. : 


The same Work, book VII. Neptune, says Hysmene, speaking 
of the storm which occasioned the sacrifice of Hysmenias, 

“Hmpties all his fury on the sea, and strives to wHEiu 
(sarrize) the whole vessel with the waves.” 


Greek Text. 
ἐμοῦ δὲ κατεβάπτισας THY ψυχὴν ὕλαις θαλάσσαις κωκυ- 
τῶν περικλύζουσα. 
Kjusdem lib. VII. jin. (p. 820). 
“Ὅλον θυμὸν κατὰ θαλάσσης κενοῖ, ὅλην THY ναῦν 
φιλονεικεῖ καταβεπτίσαι τοῖς κύμασι. 


SECTION IL 


Usage of the Greek Versions of the Old Testament. 


EXAMPLE 169. 


Version of the Seventy,* 4 Kings, ch. 5 : 14 (English Bible 
2 Kings 5: 14). 

“And Naaman went down, and mersep (Baprizep) HIMSELF in 
the Jordan, seven times.” 


The sense is correctly given in the common English Bible: ‘And dipped him- 


self seven times in the Jordan, 


* Completed as early as the middle of the second century before Christ. 


EXAMPLE 170. 


Version of Aquila,* Job, ch. 9 : 81 (English Bible, ‘thou shalt 
plunge me in the ditch’). 
‘Even then thou wilt puunez (Baprize) me in corruption.” 


* First half of the second century after Christ. 


GREEK Text. 
Septuag. interpret. 4 Reg. c. 5:14 (ed. Tischend.). 
Kai κατέβη Ναιμὰν καὶ ἐβαπτίσατο ἐν τῷ ᾿]ορδάνῃ 
ETTAKLS. 
Hexapl. Orig. Cap. 1X. Job (ed. Montf. Vol. I. p. 409). 


81. A. καὶ τότε ἐν διαφθορᾷ βαπτίσεις pe. 


84 USAGE OF GREEK WRITERS. 


EXAMPLE 171. 
Version of Symmachus,* Ps. 68 : 8 (Eng, Bible, Ps. 69: 2, ‘J 


sink in deep mire’). 
1 am pruncep (BarTizep) into bottomless depths.” 


* Last half of the second century after Christ. 


EXAMPLE 172, 


Version (or gloss) of an ancient writer, now unknown, Ps. 9 : 16 
(Eng. Bible, Ps. 9:15, ‘are sunk down’). 


‘‘ ARE IMMERSED,” 


EXAMPLE 173. 


Version of the Seventy,* Is. 21 : 4. 
“Tniquity wHEeLMs me.” 


* Compare the remark on Example 169. 


EXAMPLE 174. 


The same version; Judith, ch. 12 : 5-9. 
“And the attendants of Holofernes brought her into the tent, 


GREEK TEXT. 
Hexapl. Orig. Ps. LX VIII. (ed. Montf. Vol. I. p. 572). 


3. Σ. ἐβαπτίσθην εἰς ἀπεράντους καταδύσεις." 
Vet. Interpret. Grec. Fragm. Ps. IX. (ed. Drusius, p. 882). 
16, *328, ἐβαπτίσθησαν. ἢ 
Septuag. interpret. Hs. XXI. 4 (ed. Tischend.). 
“Ἢ ἀνομία pe βαπτίζει. 
Septuag. interpret. Judith, c. 12 : 5-9 (ed. Tischend.). 


Kai ἠγάγοσαν αὐτὴν ot θεράποντες ᾿Ολοφέρνου εἰς 


1 Demersus sum in infinitas voragines (Montf.). 
* Demersee sunt (Hieron.). 


USAGE OF THE GREEK VERSIONS OF THE OLD TEST. 85 


and she slept until midnight. And she arose at the morning 
watch, and sent to Holofernes, saying: Let my Lord give 
command, to allow thy handmaid to go forth for prayer ; 
7 and Holofernes commanded the body-guards not to hinder her. 
And she remained in the camp three days; and went forth by 
night* into the valley of Bethulia, and mmersep (BAPTIZED) HERSELF, 
in the camp at the fountain.t ὃ And when she came up, she 


Compare, in ch. ὁ : 11, ‘the fountains that were under Bethulia ;’ ch. 7, ‘and 
[Holofernes and his horsemen] viewed the passages up to the city, and came to 
the fountains of their waters, and took them; v.17, ‘and they [the Ammoni- 
tes and Assyrians] pitched in the valley, and took the waters, and the fountains 
of the children of Israel.’ 

There was evidently no lack of water for the immersion of the body, after 
the Jewish manner; namely by walking into the water to the proper depth, 
and then sinking down till the whole body was immersed. 


* Accompanied by her maid, as steted in ch. 18 : 8. 


+ One of the oldest Greek manuscripts (no. 58), and the two oldest versions 
(the Syriac and Latin) read, ‘immersed (baptized) herself in the fountain of 
water’ (omitting, ‘in the camp’). According to the common Greck text, this 
was done ‘at the fountain,’ to which she went, because she had there the means 
of immersing herself. Any other use of water, for purification, could have been 
made in her tent. 


GREEK TEXT. 


Ν 3 a 
τὴν σκηνήν, καὶ ὕπνωσε μέχρι μεσούσης τῆς νυκτός" Kal 
> , \ \ ε \ a 6 Ν 3 f Ν 
ἀνέστη πρὸς τὴν ἑωθινὴν φυλακὴν, καὶ ἀπέστειλε προς 
ε as ε / In 
Ολοφέρνην λέγουσα ᾿Ἐπιταζάτω δὴ ὃ κύριός μου ἐᾶσαι 
Lf 3 > na 
τὴν δοίλην σου ἐπὶ προσευχὴν ἐζελθεῖν. ' Kal προσέταξεν 
a r , ’ 

Ολοφέρνης τοῖς σωματοφυλαξι μὴ διακωλίειν αὐτήν' 
καὶ παρέμεινεν ἐν τῇ παρεμβολῇ ἡμέρας τρεῖς, καὶ ἐξ- 
ἐπορεύετο κατὰ νύκτα εἰς τὴν φάραγγα Μετυλοία, καὶ 
3 , 3 = a 37 ON a a Lor 4 1 
ἐβαπτίζετο ἐν TH παρεμβολῇ ἐπὶ τῆς πηγῆς τοῦ ὕδατος. 
“στ πο eee 

1 Ey τῇ παρεμβολῇ 2°| 58 (ed. Holmes et Parsons). Ἐπὶ τῆς -τηγῆθ] . « εν 
τῇ πηγὴ 58 (ibid.). Et baptizabat se in fonte aque (Vet. Lat. ed. Sabatier). 
basco puso Zon |psaSo (Bibl. Polyglott., ed. Walton). 


P | 
86 USAGE OF GREEK WRITERS. 
besought the Lord God of Israel to direct her way, for the rais 
ing up of the sons of his people. ® And entering in pure, she 
remained in the tent, till one brought her food at evening.” 


EXAMPLE 175. 


The same version, Wisdom of Sirach, ch. 84:27 (Eng. Bible, 
Heclesiasticus, 34 : 25)o 

“IMMERSING (BAPTIZING) HIMsELF from a dead body, and touching 
it again, what is he profited by his bathing ?” 

In this construction (immerse from), the writer puts the means for the effect ; 
immersion of the body being the means (symbolically) by which one was freed 
from the pollution of contact with the dead.* This brevity of expression is so 
common an idiom in the sacred writings (and in the early imitations of them) 
that it has become a recognized figure of speech; For example, 2 Cor. 11 : 3, 
‘so your minds should be corrupted from the simplicity that 1s in Christ ;’ ‘cor- 


rupted from,’ that is, turned from by being corrupted,—the means put for the 
effect. 


* ¢ Sprinkled from an evil conscience’ is the correct translation of Heb. 10 : 22, 
where also the writer puts means for effect; for the metaphorical application 
of the phrase here presupposes the literal use of the same form, and we must 
give the literal meaning, unless we would sink the writer’s metaphor. 


+ Compare Winer’s Grammar of the New est., 266, 2 (Masson’s translation, 
266, 2, d, p. 643, Am. edition). 


GREEK ΤΈΣΤ. 
* καὶ ὡς aveBn, ἐδέετο τοῦ κυρίου θεοῦ ᾿Ισραὴλ κατευθῦ- 
ναι τὴν ὁδὸν αὐτῆς εἰς ἀνάστεμα τῶν υἱῶν τοῦ λαοῦ αὐτοῦ. 
" καὶ εἰσπορευομένη καθαρὰ παρέμενε τῇ σκηνῇ; μέχρις οὗ 
προσηνέγκατο τὴν τροφὴν αὐτῆς πρὸς ἑσπέραν. 
Hjusdem lib. Siracidee ὁ. 84 : 21 (ed. Tischend.). 


, LON ~ . , e , 9 = 
BarriGopevos ἀπὸ νεκροῦ καὶ πάλιν ἁπτόμενος αὐτοῦ, 
Toe Ψ a a > a 
TL ὠφέλησε τῷ λουτρῷ αὐτοῦ; 


1 Ἀγέβη namlich ἐκ τοῦ ὕδατος (Fritzsche, Exeget. Handb. zu den Apokr. d. 
alt. Test., zn loc.). 


SECTION IIL. 


Summary of the lexical and grammatical uses of baptize. 


1. Lexical use. 

1. From the preceding examples it appears, that the ground- 
idea expressed by this word is, to put into or under water (or 
other penetrable substance), so as entirely to immerse or sub- 
merge; that this act is always expressed in the literal applica- 
tion of the word, and is the basis of its metaphorical uses. 
This ground-idea is expressed in English, in the various connec- 
tions where the word occurs, by the terms (synonymous in this 
eround-element) to immerse, immerge, submerge, to dip, to plunge, 
to imbathe, to whelm. . 


2. These examples are drawn from writers in almost every 
department of literature and science; from poets, rhetoricians, 
philosophers, critics, historians, geographers; from writers on 
husbandry, on medicine, on natural history, on grammar, on 
theology; from almost every form and style of composition, 
romances, epistles, orations, fables, odes, epigrams, sermons, nar- 
ratives; from writers of various nations and religions, Pagan, 
Jew, and Christian, belonging to many different countries, and 
through a long succession of ages. 


3. In all, the word has retained its ground-meaning, without 
change. From the earliest age of Greek literature down to its 
close (a period of about two thousand years), not an example 
has been found, in which the word has any other meaning. 


.88 SUMMARY OF THE USAGE OF GREEK WRITERS. 


There is no instance, in which it signifies to make a partial 
application of water by affusion or sprinkling, or to cleanse, to 
purify, apart from the literal act of immersion as the means of 
cleansing or purifying.* 


4. The object immersed or submerged is represented as being 
plunged, or as sinking down, into the ingulfing fluid or other 
substance ; or the immersing element overflows and thus ineulfs 
the object. The former is the more common case. The latter 
occurs in Hxample 4, where rocks, overflowed by the tide when 
at the flood, are said not to be morersep at ebb-tide; Ex. 13, 
where the violent current of a river, swollen by heavy rains, 
is said to have supmerceo many attempting to swim through 
it; Example 14, where animals are said to be susmercen by 
the overflowing of the Nile; Example 19, the mariners attempt- 
ing to row out of the harbor to sea, against the storm and 
the heavy swell, a lofty surge dashes over their little vessel 
and supmerces it. In the metaphorical application of the word, 
both cases are recognized as the ground of the usage. 


5. The immersing substance is usually water, that being the 
element in which the act most commonly takes place. Other 
substances mentioned are: wine, Ex. 84; a dye (for coloring) 
Exs. 79 and 80; blood, Ex. 67, comp. Ex. 42; breast-milk and 
ointment, Ex. 70; oil, Ex. 86; fire, Exs. T9 and 80; brine, 
Ex. 153; mud and slime, at the bottom:of standing pools, 
Exs. 59, and 152; the human breast, Ex. 77; the neck, Exs. 68, 
78; the human body, Exs. 72, 75, 76. 


6. The word wmmerse, as well as-its synonyms immerge, ete., 
expresses the full import of the Greek word sarrizeix. The 
idea of emersion is not included in the meaning of the Greek 


* When part of an object is said to be immersed, the word is applied to 
that part alone, and the rest of the object is expressly excepted from its applica- 
tion. Thus, in Ex. 6, the oaken part (of the fish-spear) is said to be mmMERsED, 
“and the rest is buoyed up;” in Ex. 7, the body is said to be “1mMERsED 
as far as to the breasts,” all above being expressly excepted; so Exs. 11 and 
38, in one of which the body from the waist upward, and in the other the 
head, is excepted. 


LEXICAL USK. 89 


word. It means, simply, to put into or under water (or other 
substance), without determining whether the object immersed 
sinks to the bottom, or floats in the liquid, or is immediately 
taken out. This is determined, not by the word itself, but by 
the nature of the case, and by the design of the act in each 
particular case. <A living being, put under water without in- 
tending to drown him, is of course to be immediately withdrawn 
from it; and this is to be understood, wherever the word is 
used with reference to such a case. But the Greek word is 
also used where a living being is put under water for the purpose 
of drowning, and of course is left to perish in the immersing 
element. All this is evident from the following examples. 


Example 28, ‘“nmerstne (Baprizinc) so that he should not be 
able to come up again;” Hx. 27, “as you would not wish, 
sailing in a large and polished and richly gilded ship, to be 
SUBMERGED (ΒΑΡΤΙΖΕΡῚ ;” Hx. 41, “nor [knows] the pilot whether 
he saves, in the voyage, one whom it were better to susmercr 
(paptize) ;’ Hx. 43, “desiring to swim through, they were 
IMMERSED (Baprizep) by their full armour;” Ex. 48, “having 
suBMERGED (BaprizED) his ship with much merchandise, then blames 
the sea for having ingulfed it full laden;” Ex. 51, “and the 
dolphin, angry at such a falsehood, norersine (Barrizine) killed 
him ;” Ex. 16, “pressing him down and rnerstne (ΒΑΡΤΙΖΙΝΟῚ 
him while swimming, ... they did not desist till they had 
entirely suffocated him ;” Ex. 17, “being nnrersep (BAPTIZED) in 
a swimming-bath, by the Gauls, he dies;” Ex. 44, “and stretch- 
ing out a hand to others, [would] save them, as if drawing up 
persons supmercep (Baptizep) ;” Ex, 52, “the ship being in danger 
of BEcoMING IMMERGED (BaprizeD), he threw out all the lading into 
the sea;” Ex. 72, “and death to her [the soul] while yet 
IMMERGED (BaprizeD) In the body,” etc.; Ex. 73, “towering up by 
what is not mmaercep (Baprzep) in the body ;”’ Ex. 75, “they 
have their nature and perceptive faculty mmersep (Baprizep) in 
the depth of the body ;” Ex. 76, “they have the soul very 
much moersep (saprizep) in the depth of the body;” Ex. 81, 
“slaying some on land, and pruneine (Baprizine) others with their 
boats and huts into the lake;” Ex. 84, “I momxsep (saprizep) 
him into wine, and took and drank him;” Ex. 85, “but also 
itself partaking of their deformity, and norersep (narrizep) into it. 


90 SUMMARY OF THE USAGE OF GREEK WRITERS. 


7. The word is used of the most familiar acts and occurrences 
of common life; as, mmersine (Baprizine) wool in a dye, to color 
it (Exs. 79 and 80); steel in fire, to heat it for tempering 
_(ibidem) ; heated iron (steel) in water to temper it (Ex. T1) ; an 
object in a liquid, in order to drink it (Ex. 84); a person in 
the waves, in sport or revenge (Hxs. 26 and 60); ἃ ship in the 
sea, by overloading it (Ex. 48); an animal in the water, to 
drown it (Ex. 51); tow in oil, for burning (Hx. 86); salt in 
water, to dissolve it (Hx. 50); a pole into the bed of a river, 
to reach something at the bottom (Ex. 82); a bladder in water, 
by forcing it under (Hx. 24); the hollow hand in water, to fill 
it (Ex. 57); the hand in blood, to besmear it (Ex. 67); a 
branch in a liquid, in order to sprinkle it about (Ex. 69); a 
medical preparation (a pessary of cantharides) in breast-milk 
and ointment, to allay the irritation (Ex. 70); a sword into 
an enemy’s breast (Ex. 77); sliced turnips in brine, for a salad 
(fix: 153) ** ete: 


8. The ground-idea is preserved in the several metaphorical 
uses of the word. This is evident from many examples. 


Thus, of certain persons liable at any moment to be plunged 
in ruin, it is said (Hx. 87): “they differ little . . from those 
who are driven by storm at sea; ... and if they commit any 
eyen the slightest mistake, are totally susmercep (Baprizep) ;” of 
one overwhelmed with sorrows by the calamity in which a 
friend had perished (Ex. 88): “supmercep (ΒΑΡΤΙΖΕΡ) by that great 
wave ;” of one under the influence of an overmastering passion 
(Ex. 92): “although wuetuep (sarrizep) by desire, the generous 
man endeavored to resist, and emerged as from a wave;” of 
a similar case (Hx. 93): “but Dyonisius . . was scized indeed 
by a tempest, and was wuetwep (paprizep) as to the soul; but 
yet he struggled to emerge from the passion, as from a mighty 
wave : of an enterprise, ruined by untoward events (Ex. 116): 
“the business [of instructing the young] being wHetmEp (BAPTIZED) 
and all the winds being set in motion against it;” of a peo- 
ple lying in ignorance (Ex. 125): “the congregation 1iersEp 
(BAPTIZED) in ignorance, and unwilling to emerge to the knowl- 
edge of the spiritual teaching ;” of the mind oppressed and 
stupified by intemperance in eating and drinking (Ex. 136): 


GRAMMATICAL CONSTRUCTION. 91 


----- -- 


“as though the reason were wHermen (ΒΑΡΤΖΕΡ) by the things 
overlying it;” (with a negation) of one self-collected in diffi- 
culties and dangers (Hx. 141): “preserving. the soul erect and 
Un-WHELMED (un-BaPrizED), and high above every storm ;” of persons 
under the power of intoxicating drinks (Ex. 95): “so also the 
souls of these [the intoxicated] are driven about beneath the 
wayes, being’ wHermep (Baptizep) With wine;” Ex. 147, “ flooded 
with vehement words, and wuetmep (Baprizep) with undiluted 
wine” (where one who is so overborne and subdued by the 
power of wine, is represented as “plunged in the cask’). 


The idea of a total submergence lies at the basis of these 
metaphorical uses. Any thing short of this, such as the mere 
sprinkling or pouring of water on an object, viewed as tlic 
ground of these metaphorical senses, would be simply absurd. 


9. In Christian Greek literature, the word retained its dis- 
tinctive meaning, and continued to be freely used both in tho 
literal and metaphorical sense (Exs. 39, 44, 45-47, 58, 77, 78, 
79 and 80, 81, 90, 91, 95, 104-107, 119, 121-123, 125-131, 
138-141, 154, 155, 158, 164, 165). 


10. In the metaphorical sense it is often used absolutely, 
meaning to whelm in (or with) ruin, troubles, calanvities, sufferings, 
sorrows, business, perplexity, intoxication. See Exs. 98-102, 115, 
116, 124, 135, 142-146, 148, 150. ‘That, in this absolute use, 
the literal image on which the usage is founded was not lost 
from view, is evident from Ex. 124: “you are not at leisure 
but are overwHeLMep, and the multitude of other affairs holds 
you in subjection” (more literally, ‘has brought you under itself ;’ 
with which compare Ex. 95). 


2. Grammatical construction. 
® 


The word is construed, in connection with the immersing sub- 
stance, as follows: 

1. With the prep. into before the name of the element into 
which an object is pruneep or ivversen, expressing fully the act 
of passing from one element into another. 


"—D 
bo 


SUMMARY OF THE USAGE OF GREEK WRITERS. 


Ex. 61, “ (around) every thing that is morersep into it ;’ Ex. 64, 
‘“prunce thyself into the sea ;” Ex. 65, “prunerne himself into the 
lake Copais ;” Ex. 67, “pipprye his hand into the blood ;” Ex. 68, 
“he pruncep the whole sword into his own neck;” Ex. 70, 
“aoain moerse into breast-milk and Egyptian ointment ;” Ex. 74, 
“tmeRseD HIMSELF into the Ocean-stream ;” Ex. 77, “ro pLuner the 
sword into the enemy’s breast ;” Ex. 81, “and pruneine others 
with their boats and huts into the lake ;” Ex. 82, “they pruner 
into the water, therefore, a pole smeared with pitch ;” Ex. 84, 
“JT mwersep him into wine;” Ex. 85, “and immersep into it ;” 
(metaphorically) Ex. 118, “pruneep by drunkenness into stupor 
and sleep;” Ex. 119, “prrunerp by drunkenness into sleep ;” 
Ex. 128, “1merse from sobriety into fornication.” 


2. With the prep. in, denoting locality, or the element in 
or within which the act takes place. 


Ex. 59, “morersep and sinking in the pools;” Ex. 72, “to 


GREEK TEXT. 


a} ΄, 5 SN 
Ex. 61, (περι--- παντὶ τῷ βαπτισθέντι εἰς avro. Ex. 64, 
/ \ > , : ε \ 
βαπτίσον σεαυτὸν εἰς θάλασσαν. Ex. 65, ἑαυτὸν βαπτί- 
᾽ Ν, A / > Ν - \ 
Cov eis τὴν Karaida λίμνην. Ex. 67, εἰς τὸ αἷμα τὴν 
la / “ " δ e a \ 
χεῖρα βαπτίσας. Ex. 68, ὅλον εἰς τὴν εαυτοῦ σφαγὴν 
΄ Ν , , ΄ 3 ΄, 
ἐβάπτισε τὸ ξίφος. Ex. 10, βαπτίζειν πάλιν ἐς γάλα 
\ 3 3 ΄σ ev , 
γυναικὸς, κι τ. A. Ex. 74, ἐς “(Qeeavoio ῥόον βαπτίζετο. 
- Ν , 3 \ cad 7 ΄σ 
Ex. 17, βαπτίσαι τὸ ξίφος εἰς τὸ τοῦ πολεμίου στῆθος. 
Ν \ 5 \ 7 / 
Ex. 81, τοὺς δὲ εἰς τὴν λίμνην. .. βαπτιζόντων. Ex. 82, 
Ν 5 ς \ ΄ / “ ΄ 
κοντὸν οὖν εἰς τὸ ὕδωρ βαπτίζουσι πίσσῃ πεφαρμαγμέ- 
7 > » Ν 3 
νον. Hx. 84, ἐβαπτισ᾽ εἰς τὸν οἶνον. Ex. 85, καὶ βεβα- 
id , > , / > > 
πτισμένον εἰς αὐτὴν. Hx. 118, βεβαπφισμένον εἰς avac- 
77 Ν oS € Ν “ ,. Ν 
σθησίαν καὶ ὕπνον ὑπὸ τῆς μέθης. Ex. 119, ὑπὸ μέθης 
4 9 “ 3 ie > 
βαπτιζόμενος εἰς ὕπνον. Ex. 128, ἐκ σωφροσύνης eis mop 
/ / 
velay βαπτίζουσι. 


Gl / 5 a / 
Ex. 59, βαπτιζόμενοι καὶ καταδύνοντες ἐν τοῖς τέλμα- 


GRAMMATICAL CONSTRUCTION. 93 


her, while yet mmercen in the body ;” Ex. 75, “mmersep in the 
depth of the body ;” Exs. 79, 80, “as wool moersep in a dye ;” 
Ibid., “as steel mmersep in the fire ;” (metaphorically) Ex. 129 
“norersep in wickedness ;” (compounded with in) Ex. 152, 
“trersep in the pools ;” Ex. 153, “nnmersr in brine ;” and meta- 
phorically, Ex. 154, “‘umerses the soul in cares of business ἣν 
Ex. 155, “even the mind would be norersep in pleasure.” 


3. Also with the simple dative as a local case, denoting locality, 
viz. the element in which, or where, the act is performed. 


Ex. 60, “in waves of the sea nntersine ;” Ex. 71, “1s pruneEp 
in water ;” Hx. 73, “towering up by what is not mmercep in 
the body ;” Ex. 76, “mmersep in the body ;” Ex. 78, “τὸ piunex 
his right hand in his father’s neck;” Ex. 86, “and piprne 
tow in oil ;” (figuratively) Ex. 120, “rtunces in’ sleep ;” Ex. 121, 


1 That this is the true construction here, is rendered most probable by com- 
parison with Exs. 118 and 119, “pLuncep by drunkenness into stupor and 
sleep.” 


GREEK TEXT. 


ow. Hx. 72, αὐτῇ καὶ ἔτι ἐν τῷ σώματι βεβαπτισμένῃ. 
» cal “a 
Ex. 75, βεβαπτισμένην ev τῷ βάθει τοῦ σώματος. Exs. 79. 80, 
“ ἈΠ τὰ ΄ “ ο € t 
ὥσπερ τὸ ἔριον βαπτισθέν ἐν; βάμματι. Ibid. ὥσπερ ὁ σί- 
, 3 hae Ν ”~ 
Onpos βαπτιζόμενος ἐν τῷ πυρὶ. Ex. 129, ἐν τῇ κακίᾳ 
Δ » a 
βεβαπτισμένοι. Ex. 152, ἐμβαπτισμένας τοῖς τέλμασιν. 
ἐν » γι “ \ \ 

Ex. 153, ἐμβάπτισον ἀλμῃ. Ex. 154, τὴν ψυχὴν ἐμβα- 
/ / € > 5 
πτίζει μερίμναις πραγμάτων. Ex. 155, καὶ ὁ νοῦς ἂν 

» / “-“ σ 
ἐμβαπτισθείῃ τῷ ἥδεσθαι. 


’ / / ο 

Ex. 60, κύμασι πόντου βαπτίζων. Ex. ΤΙ, ὕδατι βαπτί- 

lal A A z a 4 «ες 
ζεται. Ex. 18, τῷ δὴ μὴ βαπτισθέντι τῷ σώματι ὑπέρ- 

Ἃ ΄“ς 

αντες. ἔχ. 16, βεβαπτισμένην τῷ σώματι. Ex. 78, τὴν 

\ ΄ ΄σ / ΄Ν lal Ὶ 
δεξιὰν τῷ λαιμῷ βαπτίσαι τῷ πατρικῷ. Ex. 86, καὶ 

a” ω / / / 3 “ὦ 

στυπεῖον ἐλαίῳ βαπτίσας. Ex. 120, βαπτίζει ὃ ὑπνῷ. 


94 SUMMARY OF THE USAGE OF GREEK WRITERS. 


“had pruncep the city in’ sleep ;” 


rance.” 


Ex. 125, “norersep in® igno- 


This construction (confined mostly to poetry) is required in some examples, 
and is the probable one in others. One man immerses another zm (not with) 
waves of the sea; a heated mass of iron (steel) is plunged or immersed in (not 
with) water, to cool it; what is inclosed in the human body is immersed in 
(not with) it; a weapon is plunged in (not with) the neck. 


4, In the metaphorical sense of whelming, overwhelming (sub- 
merging, as with an overflowing flood), the passive is construed 
with the usual expression of the efficient cause, and both the 
active and passive with the dative of means or instrument (by, or 
with). 


Compare the literal use in Exs. 4 and 19, and the figurative use in Ex. 106; 
and especially Exs. 136, “wnetmep by the things overlying it,” and 168, 
“ (Neptune) strives to wHeLm the whole vessel with the waves.” 


Ex. 88, “supmercen by that great wave;” Ex. 92, “wxetmep 
by desire ;” Ex. 103, “waetmen by worldly affairs ;” Ex. 107, 
“be wuetmep by the arnoyances of passion ;” Ex. 117, “ waetuep 
by grief;” Ex. 122, “before thou art deeply waeisep by this 


1 See the note on the preceding page. 

2 Not zmbued with, as is evident from the following expression ‘emerge to.’ 
The choice is between the two conceptions ‘whelmed with’ (as an overflowing 
flood), and ‘immersed im’ (sunk in ignorance). The latter conception is the 
most natural and probable one; so in Δι. 126, 127. 


GREEK TEXT. 
¢ «“ \ , > “4 > / 
Bx. 121, ὕπνῳ τὴν πολιν ἐβάπτιζον. Rx. 125, ἀγνοίᾳ βε- 


id 
βαπτισμένην. 


Bes. “- ΄ / 
Hx. 88, βεβαπτισμένων ὑπὸ τοῦ μεγάλου κύματος ἐκεί- 
4 ts Ἂ lad 
νου. Hx. 92, βαπτιζόμενος ὑπὸ τῆς ἐπιθυμίας. Ex. 103, 
, - Ν a / e Ν » / 

βαπτιζομένους ὑπὸ τῶν πραγμάτων. Ex. 107, ὑπὸ ἀηδίας 
= a , / ε a 
παθῶν βαπτισθῆναι. Ex. 117, βαπτιζόμενόν τε ὑπὸ τῆς 


ὀδύνης. Ex. 122, πρὶν ἢ σφόδρα ὑπὸ ταύτης βαπτισθῆ- 


GRAMMATICAL CONSTRUCTION. 95 


intoxication ;’ Ex. 138, “neither waetwen by poverty, nor elated 
by riches ;” Ex. 164, “waetsen by wickedness.” 


Ex. 91, “to wuetm as with successive waves ;’ Ex. 132, “they 
do not wHetm the common people with taxes;” Hx. 149, “and 
having wHetmep Alexander with much wine” (compare Ex. 95) ; 
Ex. 163, “whom having waermen with the same drug ;” Ex. 168, 


“didst woerm ... with whole seas of wailings.” 


Ex. 104, “is wuetwep by none of the present evils ;” Hx. 105, 
“to be wHetmep by the troubles of the present life;’ Ex. 111, 
“to be wuetuep with such a multitude of evils;”’ Ex. 123, 
““wHetmeD with ten thousand cares;” Ex. 133, “wuetmep with 
debts” (and many others). 


5. Rarely with the prep. down (down into, i. e. below the 


GREEK TEXT. 


, “ ’ + Cie ral 
vat σε τῆς μέθης. Ex. 138, οὔτε ὑπὸ τῆς πενίας βαπτι- 
, + Cn WN a , 3 / ΕἸΦῸΝ 
Comevos, οὔτε ὑπὸ τοῦ πλούτου ἐπαιρόμενος. Ex. 164, ὑπὸ 


a” le / 
τῆς Kaklas καταβεβαπτισμένων. 


“ , 
Ex. 91, ὦσπερ ἐπαλλήλοις κύμασι βαπτίζειν. Ex. 132, 
\ Ais > a . an 
τοὺς δὲ ἰδιώτας . . ov βαπτίζουσι ταῖς εἰσφοραῖς. Ex. 149, 
3, \ o > / ὃ 
οἴνῳ δὲ πολλῷ ᾿Αλέξανδρον βαπτίσασα. Ex. 163, ἣν 
cal > “ ve 
τῷ αὐτῷ φαρμάκῳ καταβαπτίσας. Ex. 168, κατεβάπτι- 


cd , an 
σας... oAas θαλάσσαις κωκυτῶν. 


Ex. 104, οὐδενὶ τῶν παρόντων βαπτίζεται δεινῶν. Ἐκ. 105, 
βαπτίζεσθαι τοῖς λυπηροῖς τοῦ παρόντος βίου. Ex. 111, 
τοσούτῳ πλήθει βαπτισθῆναι κακῶν. Ex. 123, μυρίαις 
βαπτιζόμενος φροντίσι. Ex. 138, ὀφλήμασι βεβαπτισμέ- 
νον. 


96 SUMMARY OF THE USAGE OF GREEK WRITERS. 


external surface). Hx. 83, “pruneep down the body ;” Ex. 63, 
“qn-pippep [down] in water.” 


GREEK TEXT. 


Ex. 83, βαπτίζεσθαι... κατὰ τοῦ σῶματος.. Ex. 63 


(with acc.), ἀβάπτιστόν τε καθ᾽ ὕδωρ. 


1 And with the genitive alone, Ex. 62, ἀβάπτιστός εἶμε. .. ἅλμας; also 
{in some editions) Ex. 74, ὅτε γ᾽ Queavoto ééov (ed. Schneid.). Comp. Bernh. 
Gr. Synt. Kap. 3, 47, a, p. 168. 


SECTION IY. 


Application of these Results to the New Testament. 


1. We have thus taken a full survey of the use of this word 
among those who spoke the Greek language, and to whom the 
New Testament was directly addressed, in numerous examples 
from their own writings, composed before and during the age 
of Christ and his apostles, and for a long time after; showing 
its unvarying signification through all this time, and its gram- 
matical construction in connection with the name of the element, 
in which the act it expresses took place. 


Let us now open the New Testament, and observe how the 
following passages must have been read and understood, by those 
whose manner of using this word has been shown in the fore- 
going examples. 


Matt. 3:6. “And were tmersep (Barrizep) in the Jordan by. 
Tans? * 


Matt. 8:11. “I indeed norerse (saprize) you in water.... He 
will mmerse (ΒΑΡΤΙΖΕ) you in holy spirit and fire.’’* 
‘Compare the writer’s note on Matt. 3:11. 


Mark 1:5. “And were all poersen.(saprizep) in the river 
Jordan by him.”* 


* See Ex. 169, “ἸΝΜΒΕΒΕΡ (ΒΑΡΤΙΖΕΒ) miMseLF in the Jordan” (Eng. Bible, 
dipped himself .. in the Jordan’), and the examples referred to in Section ILL 
2, 2, (on p. 92). 
G 


98 APPLICATION TO THE NEW TESTAMENT. 


Mark 1:8. “I indeed tmmersep (Barrizep) you in water; but 
he will moerse (sarrizz) you in holy spirit.’”’* 

Compare the writer’s note, just referred to, on Matt. 
Bei: 


Mark 1:9. “Jesus came from Nazareth of Galilee, and was 
MMERSED (BaPTizeD) by John into the Jordan’’’t 


The reader of the New Testament in the Greek language, to 
whom this was his mother tongue, could be at no loss to know 
what was done in these cases; or what was required to be 
done by the command in Matt. 28: 19, and similar passages. 


2. The accompanying circumstances accord with this unvarying 
meaning of the word. For example, John at first resorted to 
the river Jordan, as a convenient place for mmersine (BapriziNe) 
the multitudes who came to him. -Aunon was afterwards selected 
for this purpose, and for the express reason, “because there was 
much water there, and they came and were rersep (Baprizep)” 
(John ὃ : 28). In the most circumstantial account given in the 
New Testament of the administration of the rite (the immersion 
of the eunuch by Philip, Acts 8:38), it is said that “they went 
down both into the water ;” and that after the rite was performed, 
“they came up out of the water.” 


3. The other acts, with which it is compared in the New 
Testament, accord with and require this meaning. It is repre- 
sented as a burial; Rom. 6:4, “we are buried with him by 
the mwersion (Barris) ;” Col. 2:12, “buried with him by (prop. 
in) the mormerston (saprism).”§ It is spoken of as having been 


* See the note on the preceding page. 

+ See Ex. 171, “I am piuncED (BaPTIzED) into bottomless depths,” and the 
examples referred to in Section HI. 2, 1, (on pp. 91, 92.). 

1 It has been erroneously supposed, that the same thing is stated in Matt. 3:16, 
and Mark 1:10. But the prep. from (ἀπὸ) is there used; and the proper ren- 
dering is, ‘up from the water.’ But here (in Acts) the prep. is ἐκ, out from, 
out of; and the only possible rendering is, ‘came up out of the water, into 
which (as just before said) they had gone down. 

2 The language is here so explicit, and the reference so obvious, that all Chris- 


APPLICATION TO THE NEW TESTAMENT. 99 


typefied, when the Israelites “were under the cloud, and passed 
through the sea,” “r1wwersep (saprizep) in the cloud and in the 
ween” (1 Cor: 10 : 1, 2).* 


4, This unvarying sense of the word is expressly distinguished 
from the application of water to some portion of the body, 
denoted by other words. In Mark 7: 3, 4, it is said that the 
Pharisees “eat not” (i. e., never eat) “except they wash their 
hands,” these being always liable to ceremonial defilement; and 
that when they come from a public place, as the market (the 
whole body having been exposed), “except they nmerse (ΒΑΡΤΙΖΕ) 
THEMSELVES, they eat not.” In the former case, the writer uses 
the appropriate word (nrerem) for washing any portion of the 
body; as the face (Matt. 6:17), the hands (Matt. 15 : 2), the 
feet (John 13:5). In the latter case he uses, in distinction 
from it, the word ΒΑΡΤΙΖΕΙΝ, which by constant usage expressed 
an entire submersion of the object spoken of. As there is here 
no limitation (‘they mmerse tuemseLves”), the whole body of 
course is meant.t 


5. With this usage accords also the metaphorical sense of 
overwhelming suffering, found in Mark 10 : 38, 39, “can ye under- 
go the moersion (ΒΑΡΤΙΒΜ) that I must undergo,’t and in Luke 
12:50, “I have an mmersion (Barris) to undergo ἢ a sense 
founded on the idea of total submergence, as in floods of sor- 


tian antiquity understood by it an allusion to the symbolic significance of the 
rite of immersion. (See examples in Section V. 1.) Almost all modern scholars 
are of the same opinion. The few attempts to set aside this obvious view have 
made little impression, and require no refutation. 


* Compare the explanation of this given by the Greek interpreter Theophylact, 
Section V. Example 196. 


7 In Luke 11 : 38, there is no intimation that this was always practiced be- 
fore dinner. On the contrary, the full and minute statement in Mark 7: 3, 4, 
forbids this supposition, and Luke 11 : 38 must be understood accordingly. It 
was the case mentioned in v. 4 of Mark’s statement, the Saviour having come 
from a crowd. 


ὦ As these passages are correctly rendered by Dr. Campbell (President of 
Marischal College, Aberdeen), “The four Gospels translated,” ete. 


100 APPLICATION TO THE NEW TESTAMENT. 
row.* The same metaphorical sense, according to many inter- 
preters, is found in 1 Cor. 15 : 29. 


6. The grammatical construction accords also with the constant 
usage of Greek writers, and with the only recognized meaning 
of the word. Namely: 


1. With the prep. into, expressing the act of passing from 
one element (the air) into another (water). Compare the Suwm- 
mary of the usage of Greek writers, Section II. 2, 1. For 
example: Mark 1: 9, “was morersep (saprizep) by John into the 
Jordan.” 


2. With the prep. in, denoting locality, or the element in or 
within which the act is performed (Summary, Section III. 2, 2). 


For example: Mark 1:5, “were all moersep (ΒΑΡΤΙΖΕΡ) in the 
river Jordan; Matt. 8:11, “I indeed immerse (Baprize) you in 
water; Mark 1 : 8, “I immersrp (sarmzep) you in water ;” <did., 
“but he will moerse (paprizr) you in holy spirit ;’* John 1 : 26, 
“T morerse (ΒΑΡΤΙΖΕ) in water ;” v.31, “I came immersine (ΒΑΡΤΙΖΙΝΟ) 
in water ;” v. 33, “he who sent me to morerse (Baprize) in 
water ;” same verse, “this is he who noterses (saprizes) in holy 
spirit.” t 


3. With the dative alone, either as a local case, ‘in water’ 
6. g., (Summary, Section V. 2, 8), or as the instrumental dative, to 
distinguish the element used for immersing in one case from that 
employed in another.{t The simple dative occurs, in the New 
Testament, only where the material or element used for immers- 
ing is to be thus distinguished. In all these instances, the 
distinction is between the element of water, and the Holy Spirit 
(or, holy spirit); and as the latter could less properly be con- 
ceived as the mere instrument of an act, it is in every such 
case construed with the local preposition in. (See Luke 3: 16, 
Acts 1:5, 11:16.) This is the only explanation of the use 


* Compare the remark on Ex. 98, and the Summary in Section III. 1, 8. 

+ See the remark on p. 97. 

{ Dr. Hackett (on Acts 1:5): “ὕδατε, with water as the element by which, 
ἐν πνεύματε ἁγίῳ, in the Holy Spirit, as the element in which the baptism is 


performed.” (Commentary on the original text of the Acts of the Apostles, 2a 
edition, p. 37.) 


APPLICATION TO THE NEW TESTAMENT. 101 


both of the simple dative, and of the dative with the preposition, 
in the same connection and relation. 


7. The Greek word ΒΑΡΤΙΖΕΙΝ expresses nothing more than the 
act of immersion, the religious significance of which is derived 
from the circumstances connected with it. Thus when, in obe- 
dience to the command in Matt. 28:19, this act is performed 
on the assenting believer, in the name of the Father, and of the 
Son, and of the Holy Spirit, it by this becomes the Christian 
rite; and this distinguishes it from all other acts of life, and 
gives it a sacred relation and a sacred significance. But in 
Mark 7:4 (‘except they immerse. themselves’), and in Luke 
11: 38 (‘that he had not immersed himself’), the act expressed 
by the same word is a superstitious Pharisaic ceremony, con- 
demned by our Lord himself; and in Heb. 9:10, the mere 
ceremonial immersions of the Jews are meant. The act desig- 
nated by the word, in all these cases, is the same; the relation 
in which it is performed constitutes the only distinction. In the 
Christian rite, being performec, with a conscious reference to 
the burial and resurrection of Christ, the act associates with 
itself, in the mind of the believer, the religious ideas and obliga- 
tions symbolized by it in virtue of this reference. It is also 
a recognition of the pollution of sin, and of the sanctifying 
agency of the spirit, as symbolized by the cleansing power of 
the element of water. But the word sarrizeiy did not, in itself, 
express an immersion in the name of the Father, of the Son, and 
of the Holy Spirit; nor an immersion with reference to the 
burial and resurrection of Christ, or to the sanctifying agency 
of the Spirit. Wherever it is used of the Christian rite, in 
the New Testament, this reference is clear from the connection ; 
and only through this connection does it suggest the peculiar 
Christian ideas associated with it. 


SECTION Y. 


Usage of the Church Fathers. 


Where they use this word (or the cognate noun) of the Christian rite, or describe 
the rite in other words. 


ἵ 

What the Church Fathers, who wrote while the Greek was 
a living language, and to whom it was the mother tongue, 
understood to be the meaning cf this word in the New Testa- 
ment, will be seen from the following examples, to which many 
others of the same tenor might be added. 


EXAMPLE 176. 


Cyrill,* Bishop of Jerusalem, Instruction HI., On Baptism, xi. 
“For as Jesus assuming the sins of the world died, that 
having slain sin he might raise thee up in righteousness; so 


* Born about 315 after Christ; made Bishop of Jerusalem in 350. 


——— ----πττασ- 


GREEK TEXT. 

Cyrilli Hierosol. Catechesis III. de Baptismo, xii. (ed. Towttée, p. 48). 
σ \ 9 a \ ᾽ ἈΝ ξὶ ’ 
Qorep yap ᾿Ϊησοῦς τὰς οἰκουμενικὰς «μαρτίας ανα- 

λαβὼν ἀπέθανεν, ἵνα θανατώσας τὴν ἁμαρτίαν ἀναστήσῃ 


» 14 “ \ \ \ ’ Sots? ἊΝ 
σε ἐν δικαιοσύνῃ" οὕτω καὶ σὺ καταβὰς εἰς τὸ ὕδωρ, καὶ 


OF THE CHRISTIAN RITE. 103 


also thou, going down into the water, and in a manner buried 
in the waters as he in the rock, art raised again, walking in 
newness of life.” 

EXAMPLE 177. 


The same writer, Initiation II., On the ceremonies of Baptism. 

“O strange and wonderful transaction! Not truly did we 
die, nor were we truly buried, nor truly crucified did we rise 
again; but the imitation was in a.similitude, while the salvation 
was in truth. Christ was really crucified, and really was buried, 
and truly rose again; and all these things have been graciously 
imparted to us, that sharing his sufferings in imitation, we might 
in truth obtain salvation.” 

EXAMPLE 178. 


The same writer, Initiation IT. 4. 
“After these things, ye were led by the hand to the sacred 
font of the divine nmersion (Baptism), as Christ from the cross 


GREEK Text. 
ἣν κι 3 rn “ N 4 STA 3 ae 
τρόπον Twa ἐν τοῖς ὕδασι ταφεὶς, ὥσπερ ἐκεῖνος ἐν TH 
Δ 3 7 / 3 / -“ a 
πέτρᾳ, ἐγείρῃ πάλιν ἐν καινότητι ζωῆς περιπατῶν. 
Hjusdem Mystag. II. de Baptismi Caeremoniis (ed. Touttée, p. 818). 
3 , / ’ὔ a 
Q ξένου καὶ παραδόξου πράγματος. οὐκ ἀληθῶς 
> 7 »>~ 3 lal 3 ᾽ὔ +o “ 
ἀπεθάνομεν, οὐδ ἀληθῶς ἐτάφημεν, ovd ἀληθῶς σταυρω- 
’ὔ’ 3 , ἊΝ 3 3 > / « / δ᾿ > fe 
θέντες aveotnpev? ἀλλ᾽ ἐν εἰκόνι ἡ μίμησις, ἐν ἀληθείᾳ 
Ny. t Ν x wth 
δὲ σωτηρία. Χριστὸς ὄντως ἐσταυρώθη, καὶ ὄντως ἐτά- 
Ν > a δι ΄, A A 
gn, καὶ ἀληθῶς ἀνέστη: Kal πάντα ἡμῖν ταῦτα κεχάρι- 
(4 a / lal 7 ’ ΄ 7 
σται, ἵνα τῇ μιμήσει τῶν παθημάτων αὐτοῦ κοινωνήσαν- 


τες, ἀληθείᾳ τὴν σωτηρίαν κερδήσωμεν. 
Hjusdem Mystag. II. 4 (ed. Touttée, p. 312). 


\ a ὍΝ \ pean f - [EO , 
Mera ταῦτα, ἐπὶ τὴν ἁγίαν τοῦ θείου βαπτίσματος 


ἐχειραγωγεῖσθε κολυμβήθραν, ὡς ὁ Χριστὸς ἀπὸ τοῦ 


104 USAGE OF THE CHURCH FATHERS. 


to the prepared tomb. And each was asked, if he believes in 
the name of the Father, and of the Son, and of the Holy Spirit. 
And ye professed the saving profession, and sunk down thrice 
into the water, and again came up. And there, by a symbol, 
shadowing forth the burial of Christ,” ete. 


EXAMPLE 179. 


The same writer (in the same passage, eight lines below). 
“And in the same ye died+ and were born; and that saving 
water became to you a grave and a mother.” 


EXAMPLE 180. 


The same writer, Instruction VIII., On the Holy Smrit I. 14. 
“For the Lord saith: ‘Ye shall be neversep (Baprizep) in the 
Holy Spirit not many days after this.’ Not in part the grace ; 
but all-sufficing the power! For as he who sinks down in the 


GREEK TEXT. 


a Lee Ν , ~~ Ν 5 an oe 
σταυροῦ ἐπὶ τὸ προκείμενον μνῆμα. Kat npwraro exa- 
9 / ἐν 5, A Q a 7 an 
OTOS εἰ πιστεύει εἰς TO ὄνομα τοῦ πατρος, Kal, τοῦ υἱοῦ, 
\ “ Ἐν ΄ Ν ε / \ id 
καὶ τοῦ ἁγίου “Πνεύματος. καὶ wpodoynoate THY σωτὴη- 
« ,ὕ Q / / ’ \ “ Ν 
ριον ὁμολογίαν, καὶ κατεδύετε τρίτον εἰς τὸ ὕδωρ, καὶ 
Ψ » ΄ we a Ν / Ν ’ 
πάλιν ἀνεδύετε: καὶ ἐνταῦθα, διὰ συμβολου τὴν τριήμερον 
“ a ᾽ / 7 
τοῦ Χριστοῦ αἰνιττόμενοι ταφὴν, kK. τ. A. 


Hjusdem (ibidem). 

Καὶ ἐν τῷ αὐτῷ ἀπεθνήσκετε καὶ a vacke eu τὸ 
σωτήριον ἐκεῖνο ὕδωρ καὶ τάφος ὑμῖν ἐγίνετο καὶ μή- 
Typ. 

Hjusdem Catechesis XVII. (de Spiritu Sancto IT.) 14 (p. 271). 


Ν , lal 
Aéye yap ὁ Κύριος: Ὑμεῖς βαπτισθήσεσθε ἐν πνεύ- 
Leer! ΜΝ A A ς ἊΝ A 
ματι ἁγίῳ ov μετὰ πολλὰς ταύτας ἡμέρας. οὐ μερικὴ Κὶ 
΄ 3 \ > Ἐν ε ΄ὕ a \ e 3 / 
χάρις, ἀλλὰ αὐτοτελὴς ἡ δυνάμις. ὠσπερ yap ὁ ἐνδύνωι 


OF THE CHRISTIAN RITE. 105 


waters and is mmersep (Barrizep), is surrounded on all sides by 
the waters, so also they were completely nomrsep (Baprizep) by the 


Spirit.” 
EXAMPLE 181. 


Basil* (the Great), On the Holy Spirit, ch. XV. 85. 

“Tmitating the burial of Christ by the ἸΜΜΈΒΒΙΟΝ (ΒΑΡΤΙΒΜ) ; 
for the bodies of those nmersep (Barrizep) are as it were buried 
in the water.” 


* Born about 330 after Christ; made Bishop of Czsarea in 370. 


EXamMpLe 182. 


The same writer (in the same passage, a few lines below). 
“The water presents the image of death, receiving the body 
as in a tomb.” 


EXAMPLE 183. 


The same writer, On Baptism, book I. ch. 1, 4. 
“Which we seem to have covenanted by the mnorersion (Baptism) 


GREEK TEXT. 

ἐν τοῖς ὕδασι Kal βαπτιζόμενος, πανταχόθεν ὑπὸ τῶν ὑδά- 
των περιβάλλεται: οὕτω καὶ ὑπὸ τοῦ πνεύματος ἐβαπτί- 
σθησαν ὁλοτελῶς. 
Basil. Mag. de Spirit. Sanct., ο. XV. 85 (ed. Garnier, Vol. III. p. 29). 

Μιμούμενοι τὴν ταφὴν τοῦ Χριστοῦ dia τοῦ βαπτί- 
σματος. οἱονεὶ γὰρ ἐνθάπτεται τῷ ὕδατι τῶν βαπτιζομέ- 
νων τὰ σώματα. 

Hjusdem (ibidem). 

To μὲν ὕδωρ τοῦ θανάτου τὴν εἰκόνα παρέχει, ὥσπερ 
ἐν ταφῆ τὸ σῶμα παραδεχόμενον. 
Hjusd., de Baptismo, lib. I. c. 1, 4, extr. (ed. Garnier, Vol.. II. p. 628). 


¢ ΄ a A a to 
περ συντεθεῖσθαι δοκοῦμεν διὰ τοῦ ἐν τῷ ὕδατι 


106 USAGE OF THE CHURCH FATHERS. 


a es 


in water, professing to have been crucified with, to have died 
with, to have been buried with, and so forth, as it is written.” 


EXAMPLE 184, Σ 


Chrysostom,* Comment. on 1 Cor. Discourse XL. 1. 

“For to be worersep (Barrizep), and to sink down, then te 
emerge, is a symbol of the descent into the underworld, and of 
the ascent from thence. Therefore Paul calls the teErston 
(Baptism) the burial, saying: ‘We were buried, therefore, with 
him by the mmmerston (ΒΑΡΤΙΒΜ) into death.’” 


* Born about 347 after Christ; made Bishop and Patriarch of Constantinople 
in 398. 


EXAMPLE 185. 


The same writer, On the Gospel of John, Discourse XXV. 

“Divine symbols are therein celebrated, burial and deadness, 
and resurrection and life. And all these take place together ; 
for when we sink our heads down in the water as in a kind 
of tomb, the old man is buried, and sinking down beneath is 


GREEK TEXT. 


βαπτίσματος, ὁμολογοῦντες συνεσταυρῶσθαι, συντεθνηκέ- 
» \ \ Chen \ ’ὔ 
ναι, συντεθάφθαι, καὶ τὰ ἑξῆς, καθὼς γέγραπται. 


Chrysost. in Epist. ad I Cor. Hom. XL. 1 (ed. Montf. Vol. X. p. 819). 


\ Ν ! "Δ 9S / 
To yap βαπτίζεσθαι καὶ καταδύεσθαι, εἶτα ἀνανεύειν, 
a 5) “ ΄ » 3 ΄ὔ N a a” es 
τῆς εἰς ἀδου KaTaBacews ἐστι σύμβολον καὶ τῆς ἐκεῖθεν 
/ Ν \ Ψ A 7 a vad 
avodov. διὸ τὸν τάφον τὸ βάπτισμα ὁ Παῦλος καλεῖ 
/ ’ὔ 5 a ἣν a 
λέγων, συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς 
Ν ΄ 
τὸν θανατον. 


Chrysost. in Joannem Hom. ΧΧΥ͂, (ed. Montf. Vol. ΚΠ]. p. 146). 


Θεῖα τελεῖται ἐν αὐτῷ σύμβολα: τάφος Kal νέκρωσι 
ι ἐν αὐτῷ σύμβολα: ταῴος pools, 
\ > "¢ \ a ε a / - ἣν 
καὶ ἀνάστασις καὶ ζωὴ; καὶ ταῦτα ὁμοῦ γίνεται πάντα. 
’ὔ Ν > Ν 4 a “ / « an 
καθάπερ yap ἐν τινὶ τάφῳ τῷ ὕδατι καταδυόντων ἡμῶν 


Ν \ \ 7 εἶ 
tas κεφαλὰς, 0 παλαιὸς ἄνθρωπος θάπτεται, καὶ καταδὺς 


OF THE CHRISTIAN RITE. 107 


——_ 


all concealed at once; then, when we emerge, the new man 
comes up again.” 


EXAMPLE 186. 


The same writer, On the Epistle to the Romans, Discourse XI. on 
Ch. Vij S. 

“For as his body, buried in the earth, bore for fruit the 
salvation of the world; so also ours, buried in the morerston 
(sartism), bore for fruit righteousness, sanctification, sonship, ten 
thousand benefits, and will bear also the final gift of the resur- 
rection. Since, therefore, we indeed in water, but he in earth, 
and we in respect to sin, but he in respect to the body was 
buried, on this account he did not say, ‘planted together in 
death,’ but ‘in the likeness of death.’” 


EXAMPLE 187. 


Athanasius,* Discourse on the Holy Passover, 5. 


* Born near the close of the third or beginning of the fourth centtry ; made 
Bishop of Alexandria in the year 328. 


GREEK TEXT. 


’ὔ , σ ’ 3 » / ε a ε 
κάτω κρύπτεται ὅλος καθάπαξ' εἶτα ἀνανευόντων ἡμῶν, ὁ 
᾿ 7 4 
καινὸς ἄνεισι πάλιν. 


Chrysostomi in Epist. ad Rom. Hom. XI. in ο. VI. ὅ (ed. Monéf., 
Vol. [X. p. 580). 


, \ Ν a > ca) \ 3 ” a ἣν 
Καθάπερ yap τὸ σῶμα αὐτοῦ ταφεὲν ἐν τῇ γῇ καρπὸν 
al / \ / + 7% Ν N 
τῆς οἰκουμένης τὴν σωτηρίαν ἤνεγκεν: οὕτω καὶ TO, ἡμέτε- 
\ 3 a / AN 7 \ 
pov tahev ἐν τῷ βαπτίσματι, καρπὸν ἤνεγκε THY δικαιο- 
7 \ «ε Ν \ e , \ 
σύνην, τὸν ἁγιασμὸν, THY υἱοθεσίαν, τὰ μυρία ἀγαθά: 
ΕΥ) \ XQ \ A > Ἄ oe an 
οἴσει δὲ καὶ TO τῆς ἀναστάσεως ὕστερον δῶρον. ἐπεὶ 
53 e rn \ 3 [χὰ ἌΡ ΜΝ \ 3 a Ν e “-“ \ 
οὖν ἡμεῖς μὲν ἐν ὕδατι, αὐτὸς δὲ ἐν γῇ, Kal ἡμεῖς μὲν 
Ν ἣν a e , t 3 r \ » \ 1a 
κατὰ τὸν τῆς ἁμαρτίας λόγον, ἐκεῖνος δὲ κατὰ TOV τοῦ 
σώματος ἐτάφη, διὰ τοῦτο οὐκ εἶπε, σύ 5 θανά 
ματος ie εἶπε, σύμῴφυτοι τῷ θανατῳ, 


ἐν Ν “ ε Fi a / 
ἀλλὰ τῷ ομοιώματι τοῦ θανατου. 


108 USAGE OF THE CHURCH FATHERS. 

“In these benefits thou wast moersep (ΒΑΡΤΙΖΕ0), Ὁ newly- 
enlightened ; the initiation into the grace, O newly-enlightened, 
has become to thee an earnest of resurrection; thou hast the 
IMMERSION (BAPTISM) aS a surety of the abode in heaven. Thou 
didst imitate, in the sinking down, the burial of the Master; 
but thou didst rise again from thence, before works witness- 
ing the works of the resurrection. 


EXAMPLE 188. 


The same writer, Questions on the Psalms, Prop. 92. 

“For that the child sinks down thrice in the font, and comes 
up, this shows the death, and the resurrection on the third day, 
of Christ.” 

EXAMPLE 189. 
Gregory* of Nazianzus; Discourse XL., on the holy Baptism. 
“Let us, therefore, be buried with Christ by the mnrersion 


* Born,about 330 after Christ. 


GREEK TEXT. 
Athanasii Serm. in Sanctum Pascha, 5, (ed. monach. ord. S. Bened. 
Tom. 11. p. 457). 
᾿Εν τούτοις ἐβαπτίσθης τοῖς ἀγαθοῖς νεοφώτιστε, appa- 
βών σοι γέγονεν ἀναστάσεως, νεοφώτιστε, ἡ τῆς χάριτος 
“ » lal B) ἊΣ 
μύησις: ἐνέχυρον τῆς ἐν οὐρανῷ διαίτης ἔχεις τὸ βάπτι- 
rat “- / Ν 
σμα. ἐμιμήσο τῇ καταδύσει τοῦ δεσπότου τὸν τάφον" 
5) \ 3 ἐ τὴ ΄΄ > “ \ “ 3 ΄ y Ἄ 
ἀλλὰ ἀνέδυς πάλιν ἐκεῖθεν, τὰ τῆς ἀναστάσεως ἔργα πρὸ 
τῶν ἔργων θεώμενος. 
Ejusdem Quaest. in Psalmos Prop. XCII. (Tom. II. p. 827). 
\ τὰ a aN , 2 fal fe 7 
To yap καταδῦσαι τὸ παιδίον ἐν τῇ κολυμβήθρᾳ τρί 
Ν » al A a 4 4 A Ν ,ὔ 
τον καὶ ἀναδῦσαι, τοῦτο δηλοῖ τὸν θάνατον καὶ τὴν τριή- 
’ ΄“- ΄ 
μερον ἀνάστασιν τοῦ Χριστοῦ. 
Greg. Naz. Orat. XL. in sanct. baptisma (ed. Pruneus, Vol. I. p.642). 


Lvvrapopev οὖν Χριστῷ διὰ τοῦ βαπτίσματος, ἵνα καὶ 


OF THE CHRISTIAN RITE. 109 


(partis), that we may also rise with him; let us go down 
with him, that we may also be exalted with him; let us come 
up with him, that we may also be glorified with him.” 


PXAMPLE 190. 


John of Damascus,* On the orthodox Faith, book IV. ch. 9, on 
Faith and Baptism. 

“For the mmerston (ΒΑΡΤΙΒΜ) shows the Lord’s death. We 
are indeed buried with the Lord by the nmorersion (Baprism), a8 
says the holy apostle.” 


* Born about the end of the seventh century. 


EXAMPLE 191. 


The same writer; Parallels, book III. tit. iv., on Baptism, etc. 

“Tsrael, if he had not passed through the sea, would not 
have been delivered from Pharaoh; and thou, if thou pass not 
through the water, wilt not be delivered from the bitter tyranny 
of the Devil.” j 


GREEK TEXT. 


“ ᾽ὔ [χὰ Ν Lad 
συναναστῶμεν: συγκατέλθωμεν, iva καὶ συνυψωθῶμεν" 


συνανέλθωμεν, ἵνα καὶ συνδοξασθῶμεν. 


Joannis Damasceni de fide orthodoxa, lib. IV. c. 9, de fide et 
baptismo (ed. Le Quien, Vol. I. p. 259). 
To yap βάπτισμα τὸν τοῦ κυρίου θάνατον δηλοῖ. συν- 
θαπτόμεθα γοῦν τῷ κυρίῳ διὰ τοῦ βαπτίσματος, ὡς φησιν 
ὁ θεῖος ἀπόστολος. 


Hjusdem Parallel. Lib. II]. Tit. iv. de Bapt. et sacr. lavacri 
praedicat. (Vol. II. p. 387). 


‘O ᾿Ισραὴλ, εἰ μὴ παρῆλθε τὴν θάλασσαν, οὐκ av ἐχω- 
ρίσθη τοῦ φαραώ: καὶ σὺ ἐὰν μὴ παρέλθῃς διὰ τοῦ ὕδα- 
τος, οὐ χωρίσθησῃ τῆς πικρᾶς τυραννίδος τοῦ διαβόλου. 


110 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 193, 


Theophylact,* Comment. on Nahum, ch. I. 

“For one immersion (Baptism) is spoken of, as also one faith, 
because of the doctrine respecting the initiation, being one in 
all the Church, which has been taught to morse (Baprize) with 
invocation of the Trinity, and to symbolize the Lord’s death 
and resurrection by the threefold sinking down and coming up.” 


* Archbishop of Achrida, about 1070; gives the views of the old Greek inter- 
preters. 
EXaMpPLe 193. 


The same writer, On the Acts of the Apostles, ch. 1:5. Com- 
menting on the words, ‘ye shall be mmersep ay) in the 
Holy Spirit, he says: 

“The word ΒΕ ΙΜΜΈΒΒΕΡ (BE ΒΑΡΤΙΖΕΡ), signifies the abundance, 
and as it were the riches of the participation of the Holy 
Spirit; as also, in that perceived by the senses, he in a manner 
has who is nmersep (BartizeD) in water, bathing the whole body, 
while he who simply receives water is not wholly wetted on all 
places.” 


GREEK TEXT, 


Theophylacti Comment. in Naum cap. I. (Opera, ed. de Rubeis et 
Finetti, Venet. 1763, Vol. IV. p. 221). 


e Ἂ \ 5, ,ὔ ad \ 7 7 
Ev μὲν yap εἴρηται βάπτισμα, ὠσπερ καὶ πίστις μία 
fa ui) ’ ἢ 

Ν ‘\ 3 a “ \ 4 e x / > 
διὰ τὸ ἐπὶ TH τελετῇ δηλαδὴ δογμα, Ev ov ἐν πάσῃ Ἐκ- 
/ a ε ὔ ) nan ΄“ μ᾽) 3 7 
κλησίᾳ, τῇ παραλαβουσῃ βαπτίζειν τῇ τῆς Τριάδος ἐπικλη- 
“ Ν a / δ ΄ὔ 

σει, καὶ τυποῦν τὸν τοῦ κυρίου θάνατον καὶ τὴν ἀνάστασιν 


an an / <tc , 
TH τρισσῇ KATAOLGEL καὶ ἀναδύσει. 
t t 


Kjusdem in Acta Apost. c. I. 5 (Vol. HI. p. 10). 
e tad / \ e Ν Ν 
Η βαπτισθῆναι λέξις, τὴν δαψίλειαν, καὶ οἱονεὶ τὸν 
a a a 7) ’ 
πλοῦτον τῆς μετουσίας τοῦ ἁγίου πνευματος σημαίνει: ὡς 
-ᾳ ἀν. ΄“ ᾿ a V € , 3 [νὰ (oA 
Kal ἐπὶ τοῦ αἰσθητοῦ ἔχει TL ὁ βαπτιζόμενος ἐν ὕδατι, ὅλον 
x a / 5 ,ὔὕ « “ “ > ᾽ὔ 
τὸ σῶμα βρέχων, τοῦ λαμβάνοντος ἁπλῶς ὕδωρ οὐ πάντως 
, σ an / 
ὑγραινομένου ἐξ ὅλων τῶν τόπων. 


©F THE CHRISTIAN RITE. Lie 


EXAMPLE 194. 


The same writer, Comment. on the Epistle to the Heb. ch. 6 : 2. 
Commenting on the words, ‘resurrection from the dead,’ he says : 
“For this takes place also in the norerston (Barris), through 
the figure of the coming up.” 
EXAMPLE 195. 


The same writer, On Rom. 6 : 5, 6. 

“For our old man, that is, wickedness, was crucified with, 
that is, in like manner with the body of Christ, was buried in 
the naersion (apris), that the body of sin might be destroyed.” 

~  Exampite 196. 


The same writer, Comment. on 1 Cor. 9: 2. Explaining the 
_words, ‘were all baptized unto Moses in the cloud and in the 
Sea,’ he says: 

“That is, they shared with Moses both the shadow beneath 

the cloud, and the passage through the sea; for seeing him first 
pass through, they also themselves braved the waters. As also 


GREEK TEXT. 

} Hjusdem in Epist. ad Hebr. c. VI. 2 (Vol. II. p. 682). 
᾿ῥΑναστάσεώς τε νεκρῶν.) Τοῦτο γὰρ καὶ ἐν τῷ βαπτί- 
σματι γίνεται διὰ τοῦ σχήματος τῆς ἀναδύσεως. 

Kjusdem Comment. in Epist. ad Rom. ὁ. VI. ὅ, 6. (Vol. IL. p. 42). 

Kai yap ὃ παλαιὸς ἡμῶν ἄνθρωπος, τουτέστιν, ἡ κακία, 
συνεσταυρώθη, τουτέστιν, ὁμοίως τῷ σώματι τοῦ Χρι- 
στοῦ, ἐν τῷ βαπτίσματι ἐτάφη, ἵνα καταργηθῇ τὸ σῶμα 
τῆς ἁμαρτίας. 

Ejusdem Comment. in I Hpist. ad Cor. ο. IX. 2 (Vol. II. p. 177). 

Kai wavres εἰς tov Moony ἐβαπτίσθησαν ἐν τῇ 
νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ.) Τουτέστι, τῷ Moon ἐκοι- 


fg a φλιν \ ΄, ΄ κ lod / 
voOvyTaVY Τῆς TE ὑπὸ Τὴν νεφέλην σκιᾶς, καὶ τοῦ διοδου 


Tz USAGE OF THE CHURCH FATHERS. 


in our case; Christ having first died and risen, we also are 
ourselves immeRsED (ΒΑΡΤΙΖΕΡ), imitating death by the sinking 
down, and resurrection by the coming up. ‘They were pnorersep 
(zaptizep) unto Moses,’ therefore, instead of: they had him as a 
founder of the type of the wmerston (Baprism); for the being 
under the cloud, and the passing through the sea, were a type 
of the mmersion (Baprism).” 


EXAMPLE 197. 


The same writer, On the Epistle to the Romans, ch. 9:8. Com- 
menting on the words, ‘for at this time I will return, and Sarah 
shall have a son,’ he says: 


“Therefore, the word of God formed and begat Isaac; so 
also upon us God’s children, in the font as in a womb, are 
uttered words of God, and they form us anew.” 


GREEK TEXT. 


rn 4, sa?’ Q Tae a / 
τῆς θαλάσσης. ἰδοντες yap αὐτὸν πρῶτον διαβάντα, 
, Ν > Ν “ “ σ Ny 9 3s 
κατετόλμησαν Kai αὐτοὶ τῶν ὕδατων. 4ὥσπερ καὶ ἐφ 

e a a a an , 4 
ἡμῶν, πρῶτον τοῦ Χριστοῦ ἀποθανόντος καὶ avacTavTos, 
, Q > Q , Ν ᾽ὔ A “ 
βαπτιζόμεθα καὶ αὐτοὶ, μιμούμενοι τὸν θάνατον διὰ τῆς 
», Q \ » , \ =~ 3 , > 
καταδύσεως, καὶ THY ἀνάστασιν δια τοῦ avadvaews. His 
\ ral 5 3 , ΑἹ \ A ΟΝ > Ἂς 
tov Moony οὖν ἐβαπτίζοντο, ἀντὶ τοῦ, αὐτὸν ἀρχηγὸν 

ΕΣ a / a ’ 4 nM / 
ἐσχον τοῦ τύπου τοῦ βαπτίσματος" τύπος yap βαπτίσμα- 

5 , ἘΔ Ν , 5 Ν δὰ A 7 

τος ἣν, TO TE ὕπο τὴν νεφέλην εἰναι, καὶ TO THY θάλασσαν 


διελθεῖν. 


Kjusdem Comment. in Epist. ad Rom. ο. IX. 8. (Vol. II. p. 68). 


Ν 53 en a A Ν Ν 
To οὖν ῥῆμα τοῦ θεοῦ διέπλασε τὸν ᾿Ισαὰκ καὶ ἐγέν- 
΄ \ Q 3)? e a “- / na ΄ 3 
νῆσεν. Οὕτω δὴ καὶ ep ἡμῶν τῶν τέκνων τοῦ θεοῦ, ἐν 
~ , ε 3 / 4 νλ a 3 / 
τῇ κολυμβηθρᾳ ὡς ἐν μήτρᾳ, ῥήματα θεῖα ἐπιλέγονται; 
> ΄- e “- ? 
κἀκεῖνα ἡμᾶς ἀναπλάττουσιν. 


OF THE CHRISTIAN RITE. 113 


EXAMPLE 198. 


The same writer, On Heb. 10 : 26. 
“For our mersion (ΒΑΡΤΙΒΜ) images the wie of Christ; as, 
therefore, that was one, so also this is one.” 


EXAMPLE 199. 


The same writer, On Matt. 3 : 11. 

“*We will morse (Barrize) you in the Holy Spirit.’” That 
is, he will deluge you, ungrudgingly, with the graces of the 
Spirit.” 


EXaMpiLe 200. 


The same writer, Comment. on Luke 24 : 45-58. 

“Yor as he, having died, rose the third day, so also we, 
being typically buried in the water, then come up incorrupt 
as to our souls, and receiving the pledges of the incorruption 
of the body. 


ee EEE EEE 


GREEK TEXT. 
Ejusdem Comment. in Epist. ad Heb. c. X. v. 26 (Vol. ID. p. 726). 
To yap βάπτισμα ἡμῶν τὸν θάνατον εἰκονίζει τοῦ 
“Χριστοῦ: ὥσπερ οὖν ἐκεῖνος εἷς, οὕτω καὶ τοῦτο ἕν. 
HKjusdem in Matt. Comment. ο. III. v. 11 (Vol. I. p. 18). 
Si «δ Cr , 3 , ΜΕ. / 
Αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ.) ἽΖΤουτέστι, 
κατακλύσει ὑμᾶς ἀφθόνως ταῖς τοῦ πνεύματος χάρισιν. 
Ejusdem Comment. in Luc. 6. XXIV. vv. 45-53 (Vol I. p. 497). 


¢ ᾿ σον τος Ν , 5... P “ 
Ὥσπερ γὰρ ἐκεῖνος θανὼν τριήμερος ἀνέστη, οὕτω 
4 Lad / na “ ω 3 ͵7 
καὶ ἡμεῖς ἐνθαπτόμενοι τυπικῶς τῷ ὕδατι, εἶτα ἀναδύνομεν 
2, \ , δ ied - ΄ 3 ! 
ἀφθαρτοι τὰς ψυχάς, καὶ τῆς τοῦ. σώματος ἀφθαρσίας 
Ν A 
τοὺς appaBavas δεχόμενοι. 


114 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 201. 


The same writer; On John ch. 3 : 14. 

“For the cross and the death [thereon] are a cause to us 
of the grace through the mmerston (Baptism); if at least, being 
IMMERSED (BAPTIZED), We image forth the death of the Lord.” 

EXAMPLE 202. 


The same writer; on John 3 : 4, 5. 

“For symbols of a burial and a resurrection, and an image [of 
them], are celebrated in this water; the thrice sinking down, 
symbols of the three days burial; then the man comes up, as 
did the Lord, bearing more bright and shining the garment of 
immortality, and having sunk the corruption in the water.” 

EXAMPLE 208. 
Hippolytus ;* Discourse on the holy Theophany, i. 
“For thou hast just heard, how Jesus came to John, and was 


* A bishop (probably of Rome), near the beginning of the third century. 


GREEK TEXT. 
Hjusdem Comment. in Joannem, c. III. v. 14 (Vol. I. p. 542). 
ε Ν Ν XN ε ΄ 2 ε “ “Ὁ Ν 
O γὰρ σταυρὸς καὶ ὃ θάνατος αἰτιος ἡμῖν τῆς διὰ 
τοῦ βαπτίσματος χάριτος, εἴγε βαπτιζόμενοι, τὸν θάνατον 
τοῦ κυρίου εἰκονίζομεν. 
Hjusdem in Joannem Comment. c. III. vv. 4, 5 (ρ. 540). 
Ταφῆς yap καὶ ἀναστάσεως σύμβολα καὶ εἰκὼν ἐν 
τῷ ὕδατι τούτῳ τελεῖται. αἱ τρεῖς καταδύσεις τῆς τριη- 
/ a 7 - 3 ’ὔ ε + “ 
μέρου ταφῆς σύμβολα: εἷτα ἀναδύνει ὁ ἄνθρωπος ὥσπερ 
ὁ Κύριος, λαμπρότερον καὶ φαιδρότερον τὸ τῆς ἀφθαρ- 
/ + a Q ἐν x 3 7 a 
σίας ἐνδυμα φορῶν, καὶ τὴν φθοραν ἐγκαταβυθίσας τῷ 
ὕδατι. 
Hippolyti Romani Orat. in sanct. Theoph. ii. (ed. de Lagarde, p. 37). 


y “ > \ a \ 
Hroves yap ἀρτίως πῶς ἐλθὼν ὁ ‘Incovs πρὸς τὸν 


OF THE CHRISTIAN RITE. 115 


MMERSED (Baptized) by him in the Jordan. O wonderful trans- 
actions! How was the boundless ‘river, that makes glad the 
city of God,’ bathed in a little water; the incomprehensible 
fountain that sends forth life to all men, and has no end, 
covered by scanty and transitory waters!” 


a Oe a : ------ςς----------- 
GREEK TEXT. 
> ΄ a , > a 5 
Ιωαννην ἐν τῷ ᾿Ιορδάνῃ ἐβαπτίσθη ὑπ᾽ αὐτοῦ. ὡ παρ- 
/ 4 n ὔ ¢ Ν 
αδόξων πραγμάτων. πῶς ὃ ἀπερίγραπτος “ποταμὸς ὃ 
Ν / al a>) 3 3 ’ὔ’ 
εὐφραίνων τὴν πόλιν τοῦ θεοῦ" ἐν ὀλίγῳ ὕδατι ἐλούετο, 
e ᾽ \ e \ ? a > ΄ 
ἡ ἀκαταληπτος πηγὴ ἡ ζωὴν βλαστάνουσα πᾶσιν ἀνθρώ- 
Ἁ Ν a 
ποις καὶ τέλος μὴ ἔχουσα ὑπὸ πενιχρῶν καὶ προσκαίρων 


᾽ὔ , 
ὑδάτων ἐκαλύπτετο. 


116 USAGE OF THE CHURCH FATHERS. 


Examples from the Christian Fathers, who wrote in the Latin language. 


EXAMPLE 204. " 


Tertullian ;* On the Resurrection of the Body, εἶ. 47. Quoting 
Rom. 6 : 3, he says: 

“Know ye not, that so many of us as were immersed into 
Christ Jesus, were immersed into his death?” 


* Born about the middle of the second century; a presbyter at Carthage. 


EXAMPLE 205. 


The same passage (a few lines below). 
“For by an image we die in baptism; but we truly rise in 
the flesh, as did also Christ.” 


EXAMPLE 206. 


The same writer; Against Prazeas, ch. 26. Speaking of the 
Saviour’s command, in Matt. 28 : 19, he says: 

“And last of all, commanding that they should immerse into 
the Father, and the Son, and the Holy Spirit.” 


Latin Text. 


Tertulliani de Resurrectione Carnis, c. XLVII. (ed. Oehler, 
Vol. 11. p. 528). 


An ignoratis quod quicunque in Christum Jesum tincti sumus, 
in mortem ejus tincti sumus? 


Ibidem. 


Per simulacrum enim morimur in baptismate, sed per veri- 
tatem resurgimus in carne, sicut et Christus. 


Hjusdem adversus Praxean, c. XXVI. (Vol. II. p. 690). 


Et novissime mandans ut tinguerent in patrem et filium et 
spiritum sanctum. 


OF THE CHRISTIAN RITE. 117 


EXAMPLE 207. 


The same writer; On the Soldier’s Crown, ch. 3. 
“Then we are three times immersed, answering somewhat 
more than the Lord prescribed in the Gospel.” 


EXAMPLE 208. 


The same writer; On Public Shows, ch. 4. 
“When, entering into the water, we profess the Christian 
faith, in words of his own law.” 


EXAMPLE 209. 


The same writer ; On Baptism, ch. VII. 
“As of baptism itself there is a bodily act, that we are im- 
mersed in water, a spiritual effect, that we are freed from sins.” 


EXAMPLE 210. 


Ambrose ;* On the Sacraments, book II. ch. 7. 

“Thou wast asked: Dost thou believe in God the Father 
almighty? Thou saidst, I believe; and thou didst sink down, 
that is, wast buried.” 


* Bishop of Milan; born about 340. 


Latin TExt. 


Hjusdem de Corona Militis, ὁ. iii. (Vol. I. p. 421). 
Dehine ter mergitamur, amplius aliquid respondentes quam 
Dominus in evangelio determinavit. 


Hjusdem de Spectaculis, c. IV. (Vol. 1. p. 24). 


Cum aquam ingressi christianam fidem in legis suae verba 
profitemur. 


Hjusdem de Baptismo, c. VII. (Vol. I. p. 626). 


Quomodo et ipsius baptismi carnalis actus, quod in aqua 
mergimur, spiritalis effectus, quod delictis liberamur. 


Ambrosii de Sacram. lib. II. ο. vil. (ed. monach. ord. S. Bered. 


Vol. 11. col. 359). 


Interrogatus es: Credis in Deum Patrem omnipotentem? 
Dixisti: Credo; et. mersisti, hoc est, sepultus es. 


118 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 211. 


The same Work, book II. ch. I. 1. 

Yesterday we discoursed respecting.the font, whose appear- 
ance 1s, as it were,a form of sepulchre; into which, believing in 
the Father, and the Son, and the Holy Spirit, we are received 
and submerged, and rise, that is, are restored to life.” 


EXAMPLE 212. 


The same Work, book 111. ch. 1. 2. 

“What then is a resurrection, except when we rise again 
from death to life? So then also in baptism, since there is a 
similitude of death, without doubt, whilst thou dost sink down 
and rise again, there is a similitude of the resurrection.” 


EXAMPLE 213. 


The same Work, book 1]. ch. 6, 19. On baptism, (in allusion 
to the words, ‘dust thou art,’ etc.) 

Hear then; for that in this age also the bond of the Devil 
might be loosed, it has been found how a living man might die, 
and living rise again. What is ‘living’? This is the living 


Latin Text. 
Hjusdem lib. IIT. ὁ. I. 1 (Vol. II. col. 361). 


Hesterno die de fonte disputavimus, cujus species veluti quae- 
dam sepulchri forma est; in quem, credentes in Patrem et 
Filium et Spiritum sanctum, recipimur et demergimur et surgi- 
mus, hoc est, resuscitamur. 


Hjusdem lib. II. ¢. 1. 2 (Vol. 11. col. 861). 


Ergo resurrectio quid est, nisi quando:de morte ad vitam 
resurgimus? Sic ergo et in baptismate, quoniam similitudo 
mortis est, sine dubio dum mergis et resurgis, similitudo fit 
resurrectionis. 


Hjusdem lib. II. ὁ. vi. 19 (Vol. 11. col. 359). 


Audi ergo; nam ut in hoc quoque saeculo nexus diaboli 
solveretur, inventum est quomodo homo vivus moreretur, et vivus 
resurgeret. Quid est vivus? Hoe est vita corporis vivens, cum 


τ 


OF THE CHRISTIAN RITE. 119 


SS 


life of the body, when it came to the font, and was immersed 
into the font. What is water, except of earth? The divine 
sentence is satisfied, therefore, without the stupor of death. In 
that thou sinkest down [art immersed], that sentence is dis- 
charged, ‘earth thou art, and into earth shalt thou go.’ The 
sentence being fulfilled, there is room for the blessing, and for 
the divine remedy. Water then is of earth; but the capability 
of our life did not allow that we should be covered with earth, 
and rise again from the earth. Moreover, earth does not cleanse, 
but water cleanses; therefore the font is as a sepulchre.” 


EXAMPLE 214. 


The same Work, book II. ch. vit. 28. 

“That as Christ died, so also thou mayest taste of death; 
as Christ died to sin, and lives to God, so also thou mayest 
be dead to the former allurements of sins, through the sacrament 
of baptism, and rise through the grace of Christ. It is there- 
fore a death, but not in the verity of corporeal death, but in a 
similitude ; for when thou sinkest. down, thou dost take on a 
similitude of death and burial.” 


Latin Text. 


veniret ad fontem, et mergeretur in fontem. Quid est aqua, nisi 
de terra? Satisfit ergo sententiae coelesti sine mortis stupore. 
Quod mergis, solvyitur sententia illa: terra es, et in terram ibis; 
impleta sententia, locus est beneficio remedioque coelesti. Ergo 
aqua de terra, possibilitas autem vitae nostrae non admittebat 
ut terra operiremur, et de terra resurgeremus. Deinde non terra 
lavat, sed aqua lavat; ideo fons quasi sepultura’ est. 


Bjusdem lib. II. ο. vii, 23. (Vol. IL. col. 860). 


Ut quomodo Christus mortuus est, sic et tu. mortem de- 
gustes: quomodo Christus mortuus est peecato, et Deo vivit; 
ita et tu superioribus illecebris. peccatorum: mortuus sis per 
baptismatis sacramentum, et surrexeris per. gratiam. Christi. 
Mors ergo est, sed non in mortis corporalis veritate, sed in si- 
militudine ; cum enim mergis, mortis suscipis et sepulturae si- 
militudinem. 


120 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 215. 


Jerome,* Comment. on the Epist. to the Ephesians, book II. ch. 
4 (on ch. 4 : 5). 

“And thrice we are immersed, that there may appear one 
sacrament of the Trinity.” 


* Born in the year 331. 


EXAMPLE 216. 


Alcuin ;* Epistle XC. to the brethren at Lyons. 

“To us it seems indeed, according to our feeble judgment, 
that as the inner man is formed anew after the image of his 
Maker, in the faith of the holy Trinity, so the outer man should 
be washed with a trine immersion; that what the Spirit invisi- 
bly works in the soul, that the le may my imitate in 
water.” 


* Born 735; founder of christian education and schools in France, under 
Charlemagne. 
Example 217. 


The same Epistle. Speaking of the christian rite of baptism, 
he says: 
“That you may know the things signified by this most sacred 


Latin TEXt. 


Hieronymi Comment. in epist. ad Eph. lib. II. ὁ. iv. 
(ed. Vallarsius, Vol. VII. p. 610). 


Et ter mergimur, ub Trinitatis unum appareat sacramentum. 
Alcuini Epist. XC. ad Fratres Lugdunenses (ed. Migne, Vol. I. 
col. 291). 


Nobis vero juxta parvitatem ingenioli nostri videtur, ut 
sicut interior homo in fide sanctae Trinitatis ad imaginem sui 
conditoris reformandus est, ita et exterior trina mersione abluen- 
dus esse: ut quod invisibiliter Spiritus operatur in anima, hoc 
visibiliter sacerdos imitetur in aqua. 


Kjusdem (col. 292). 


Ut vero cognoscatis hujus sacratissimi mysterii significationes, 


OF THE CHRISTIAN RITE. 191 


mystery, according to the understanding of the holy Fathers 
and the statutes of the Church, I will show to your love the 
same sacraments, with the catholic interpretation.” 


After a full description and explanation of the preliminary ceremonies, he 
adds : 


“And so, in the name of the holy Trinity, he is baptized with 
a trine submersion.” 


Latin TExt. 


juxta sanctorum Patrum intelligentiam et statuta ecclesiastica, 
vestrae charitati eadem sacramenta catholica interpretatione 
ostendam. 

Ibidem. 


Ht sic in nomine sanctae Trinitatis trina submersione baptiza- 
tur. 


122 USAGE OF THE CHURCH FATHERS. 


ΤΙ: 


Where the christian rite, or what is implied in it, is applied for purposes of 
illustration or comparison. 


The Christian Fathers, in their expositions of the Scriptures, are fond of 
tracing allusions to this rite in the language of the Old Testament. Of this 
practice, one specimen must suffice. 


EXAMPLE 218. 


Basil (the Great) ;* Discourse on Ps. 28 (Ps. 29 : 8). 

““The Lord dwells in the flood.’ <A flood is an inundation 
of water, concealing all that lies beneath, and cleansing all that 
was before polluted. The grace of the mmersion (Baprism), there- 
fore, he calls a flood; so that the soul, washed from sins, and 
cleansed from the old man, is henceforth fitted for a habitation 
of God in the spirit.” 


* See the remark on Example 181. 


The idea of cleansing, associated with the christian rite of immersion in water, 
naturally suggested comparison with the Jewish rites of purification, especially 
by water; and hence the Christian Fathers treat these ritual purifications as 
types, foreshadowing the grace (mark the word!) to be imparted through the 
christian rite. 


GREEK TEXT. 
Basilii Magni Hom. in Ps. XXVIII. (ed. Garnier, Vol. I. p. 128). 


, \ Ἂν a \ 7 
Κύριος τὸν κατακλυσμὸν κατοικεῖ.) κατακλυσμὸς ὕδα- 
/ 3 eer 3 , A Ν « ¥ 
Tos ἐστιν ἐπίκλυσις ἐξαφανίζοντος πᾶν TO ὑποκείμενον, 
“ oN ε , \ 3 a 
Kal καθαρίζοντος ἅπαν τὸ προεῤῥυπομένον. τὴν οὖν TOU 
/ ’, \ / - “ \ 
βαπτίσματος χάριν κατακλυσμὸν ὀνομάζει. ὥστε τὴν 
΄ \ / ‘\ Ν » 
ἀποπλυναμένην τὰ ἁμαρτήματα ψυχὴν, καὶ ἀποκαθῃρα- 
/ \ Ν y 3 , 5 \ x 
μένην Tov παλαιὸν ἄνθρωπον, ἐπιτηδείαν εἰναι λοιπὸν πρὸς 


7 a a3 Τὴ 
κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 


OF THE CHRISTIAN RITE. 123 


EXAMPLE 219. 

Cyrill,* Archbishop of Alexandria ; on Isaiah, book 1. Discourse 1. 
(on ch. 1 : 16). 

Speaking of the point just before stated by him, viz. that 
“men are justified, not by works of law, but through faith and 
the ἸΜΜΈΒΒΙΟΝ (Baptism), he says: 

“And this the ancient law figured to them as in shadows, and 
preached before the grace which is through the holy noverston 
(Baptism) .” 


* Born towards the close of the fourth century; made Patriarch of Alex- 
andria in 412. 


EXAMPLE 220. 


Theophylact ;* Comment. on John ch. 5 : 1-4. 

“For since an immersion (Baptism) was to be given, having 
much efficacy, and quickening souls, God prefigures the mnrmerston 
(sarrism) in the Jewish rites; and gives them also water cleans- 
ing away pollutions, not properly being but accounted such, as 
those from the touching of a dead body or of a leper, or other 
such like things.” 


* See the remark on Example 192. 


GREEK TEXT. 
Cyrilli Archiep. Alex. in Es. lib. I. Orat. i. (ed. Auberti, Vol. IT. 
p. 17). 
Τοῦτο καὶ ὁ πάλαι νόμος αὐτοῖς ὡς ἐν σκιαῖς διετύπου, 
καὶ προανεκήρυττε τὴν χάριν τὴν διὰ τοῦ ἁγίου βαπτί- 
σματος. 


Theophylacti in Joannem Comment. cap. V. 1-4 (Vol. I. pp. 567-8). 
> \ " ΄ τ 
iret γὰρ ἔμελλε βάπτισμα δίδοσθαι πολλὴν ἔχον 

’ὔ Ν a \ \ a 

δυνάμιν, καὶ ζωοποιοῦν τὰς ψυχᾶς, προζωγραφεῖ Θεὸς τὸ 
᾽ὕ 3 A 3 - an \ / \ A ed > 
βάπτισμα ev τοῖς Lovdatkots, καὶ δίδωσι μὲν καὶ ὕδωρ av- 

rad a \ > 7 EA > A tal 
τοῖς καθαῖρον μολυσμοὺς ov κυρίως ὄντας, ἀλλὰ δοκοῦν- 
- Ν ᾿ a lo na cad ΄σ i 
TAS, οἷον τοὺς ἀπὸ τοῦ ἁψασθαι νεκροῦ, ἥ λεπροῦ, καὶ τῶν 


΄, "Whe 
TOLOUT@V ETEPMY 


124 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 221. 


Cyrill (just quoted), Comment. on Isaiah, book I. Disc. wii. (on 
ch. 4:4). Explaining the words, ‘by the spirit of burning,’ he 
says: 

“But the spirit of burning we call the grace in the holy 
IMMERSION (Baprism), produced in us not without the Spirit. For 
we have been mmersep (saprizep) not in mere water ; but neither 
with the ashes. of a heifer have we been sprinkled, for the 
cleansing of the flesh alone, as says the blessed Paul; but in 
the Holy Spirit, and a fire that is divine and mentally discern- 
ed, destroying the filth of the vileness in us, and consuming away 
the pollution of sin.” 


With this example should be connected the following : 


EXAMPLE 222. 


The same writer ; On worshipping in spirit and in truth, book XII. 

“For we are rmmersep (Baprizep), not into fire perceptible by 
the senses, but in the Holy Spirit, like fire consuming away 
the pollution in souls.” 


GREEK TEXT. 
Cyrilli Aremep. Alex. Comment. in Is. lib. I. Orat. III. (Vol. II. 
p. 76). 
a ἣν A e A 
Kavoews δὲ πνεῦμα φαμὲν τὴν ἐπὶ τῷ ayi@ βαπτί- 
σματι χάριν οὐ δίχα πνεύματος ἐν ἡμῖν γινομένην. βεβα- 
/ \ \ ᾽ 5 “ tal > > 2a\ 5 
πτίσμεθα μὲν yap οὐκ ἐν ὕδατι γυμνῷ, ἀλλ οὐδὲ σποδῷ 
e Ν \ a 
δαμάλεως ἐῤῥαντίσμεθα δὲ πρὸς μόνην τὴν τῆς σαρκός 
καθαρότητα, καθά φησιν ὁ μακάριος Παῦλος, ἀλλ᾽ ἐν 
πνεύματι ἁγίῳ, καὶ πυρὶ τῷ θείῷ καὶ νοητῷ, τοὺς τῆς 
ἐν ἡμῖν φαυλότητος δαπανῶντι ῥύπους, καὶ τὸν τῆς ἁμαρ- 
τίας ἐκτήκοντι μολυσμόν. 


Hjusdem de Adorat. in Spiritu et Verit. lib. XTI. (Vol. 1. p. 486). 


, \ > > a > Ν 3 ον 9 ΘΝ 
“Βεβαπτίσμεθα γὰρ οὐκ εἰς πῦρ αἰσθητὸν, ἀλλ ἐν ἁγίῳ 


/ \ , ,ὔ \ 3 a / 
Πνεύματι, πυρὸς δίκην ἐκτήκοντι τὴν ἐν ψυχαῖς μολυσμον. 


OF THE CHRISTIAN RITE. 125 


EXAMPLE 223. 


The same writer ; Comment. on John, book XII. (on ch. 19 : 84). 

“With a spear they pierce his side, and it poured forth blood 
mixed with water; as though God, for us, made that which was 
done an image and a kind of first-fruits of the mystic blessing, 
and of the holy mmerston (saris); for Christ’s verily, and from 
Christ, is the holy mmerston (ΒΑΡΤΙΒΜ), and the virtue of the mys- 
tic blessing arose for us out of the holy flesh.” 

The allusion here is to the two elements of expiation and cleansing, blood and 
water. These, gushing forth from the Saviour’s side, were an image, and a kind 
of first-fruits (an earnest, or assurance) of the holy 1mmersron, through which 
the mystic blessing (of pardon and sanctification) was to be imparted, and all 
whose virtue proceeded from his consecrated body. 


The grounds for using the element of water are explained; as in the two 
following examples, 


EXAMPLE 224. 


Cyrill,* Bishop of Jerusalem, Instruction III. on Baptism, v. 
“But if one desires to know why through water, and not 
through another of the elements, the grace is given, let him 


* See the remark on Example 176. 


GREEK TEXT. 
Hjusdem Com. in Joannem lib. XII. (Vol. IV. p. 1074). 
Aoyyn διανύττουσι τὴν πλευρὰν, ἡ δὲ μεμιγμένον 
ὕδατι τὸ αἷμα διέβλυσε, τῆς μυστικῆς εὐλογίας, καὶ τοῦ 
ἁγίου βαπτίσματος, εἰκόνα καὶ ἀπαρχὴν ὥσπέρ τινα τιθέν- 
Tos ἡμῖν τοῦ Θεοῦ τὸ γεγενημένον. Χριστοῦ γὰρ ὄντως 
ἐστὶ καὶ παρὰ Χριστοῦ τὸ ἅγιον βάπτισμα, καὶ τῆς μυστι- 
κῆς εὐλογίας ἡ δυνάμις ἐκ τῆς ἁγίας ἡμῖν ἀνέφυ σαρκός. 
Cyrilli Archiep. Hierosol. Cateches. III. de Baptismo V. (ed. Tout- 
tée, p. 41). 
Εἰ δέ τις ποθεῖ γνῶναι, διὰ τί OC ὕδατος, καὶ μὴ Oe 
ἑτέρου τῶν στοιχείων ἡ χάρις δίδοται, τὰς θείας γραφὰς 


126 USAGE OF THE CHURCH FATHERS. 


take up the divine Scriptures and he will find. For water is 
a great thing, and the noblest of the four elements of the world 
that appear.” 

EXAMPLE 225. 


John of Damascus, On Faith and Baptism (On the orthodox Faith, 
book IV. ch. 9). See.the remark on Example 190. 

“For from the beginning, the Spirit of God moved upon the 
waters; and of old the Scripture testifies to water, that it is 
cleansing. In Noah’s age God deluged the sin of the world 
by water. By water every one unclean, according to the law, 
is cleansed, even the garments themselves being washed with 
water. ... And almost all things, according to the law, are 
cleansed with water. For the things seen are symbols of those 
apprehended by the mind.” 


A few lines below, he says of the Saviour’s baptism: 


“He ;Christ] is mimersep (Baprizep), not as himself needing 
L ᾽ 8 


GREEK TEXT. 
: ἣν ε / , ’ 4 \ ww “ 
ἀναλαβὼν εὑρήσει. Meya yap tt τὸ ὕδωρ, καὶ τῶν τεσ- 
“ / a / Ἂς , 
σάρων τοῦ κοσμου στοιχείων τῶν φαινομένων TO κάλλι- 
στον. 


Joannis Damasceni de fide orthodoxa, lib. IV. ὁ. 9 (p. 260). 


> > » ἴω \ A na ἴω “ ΕῚ , 
Ar ἀρχῆς yap πνεῦμα θεοῦ τοῖς ὕδασιν ἐπεφέρετο 
Ν + « \ a ~ “ 3 4: 
«αἱ ἄνωθεν ἡ γραφὴ μαρτυρεῖ τῷ ὕδατι, ὡς ἐστι καθαρτη- 
BN a >’ ὦ e ον Ν Ν « im 
prov. ἐπὶ Νῶε δι᾽ ὕδατος ὁ θεὸς τὴν κοσμικὴν ἁμαρτίαν 
VA 9 ΄“ a > 7 x Ν Ζ 
κατέκλυσε. δι ὕδατος πᾶς ἀκάθαρτος κατὰ τὸν νόμον 
rat qn ΄ v2 ΄“΄ 
καθαίρεται, καὶ αὐτῶν τῶν ἱματίων πλυνομένων τῷ ὕδα- 
ᾷ \ “ κ᾿ κ , Ψ 
τι. ... Kai σχεδὸν aravra κατὰ τὸν νόμον ὕδατι καθα- 
/ οὗ \ c A / n , Ε 
ρίζεται' τὰ γὰρ ὁρατὰ σύμβολα τῶν νοουμένων εἰσιν. 


(Ibidem). 


ἵς 
ἧς 


Ὕ \ € Ν , , 
Βαπτίζεταὶ δὲ οὐχ ὡς αὐτὸς ypnGav καθάρσεως, ἀλλὰ 


OF THE CHRISTIAN RITE. — 127 


cleansing, but appropriating my cleansing, that he may whelm 
sin, and bury all the old Adam in the water.” 


The exhortations to personal holiness in the Old Testament, founded on the 
Jewish ritual purifications (as in Isaiah 1 : 16-20), they apply to the christian 
rite as being first fulfilled in the grace therein imparted. 


EXAMPLE 226. 


Hippolytus ;* Discourse on the holy Theophany, x. After quot- 
ing Is. 1 : 16-19, he says: 

“Thou sawest; beloved, how the prophet foretold the cleans- 
ing of the holy mwerston (sarrisu). For he who goes down 
with faith into the bath of regeneration, is arrayed against the 
evil one, and on the side of Christ; he denies the enemy, and 
confesses Christ to be God; he puts off bondage, and puts on 
sonship; he comes up from the nemersion (Barrism), bright as 
the sun, flashing forth the rays of righteousness. But greatest 
of all, he comes up a son of God, and a fellow-heir with Christ.” 


* See the remark on Example 203. 


GREEK TEXT. 

412. Ἁ > / ΄ 4 , \ 
τὴν ἐμὴν οἰκειούμενος κάθαρσιν, .... wa KAvon τὴν 
e 7 X , \ Ν Ν τὸς 
ἁμαρτίαν, καὶ πάντα τὸν παλαιὸν ᾿Αδὰμ ἐνθάψῃ τῳ 
ὕδατι. 

Hippolyti Romani Orat. in Sanct. Theoph. X. (ed. de Lagarde 
p. 42). 
ἱξὺ > , A - 7 Ν a 
Hides, ayarnre πῶς προεῖπεν ὃ προφήτης τὸ τοῦ βαπτί- 
/ ¢ \ ef Ne 
σματος καθάρσιον. ὁ yap καταβάίνων μετὰ πίστεως εἰς 
Ν ἴω > if XN / a na 
TO τῆς ἀναγεννήσεως λουτρὸν διατάσσεται. TH πονηρῷ, 

’, \ ; a fal ΟῚ a 
συντάσσεται δὲ τῷ Χριστῷ. ἀπαρνεῖται Tov ἐχθρόν, 
ε a \ Ν Χ 5 \ , 
ὁμολογεῖ δὲ τὸ θεὸν εἶναι τὸν Χριστόν. ἀποδίεται τὴν 
δον διεΐ 3 δύ δὲ \ ἢ ; ie, aN = 
ουλείαν, ἐνδύεται δὲ τὴν υἱοθεσίαν, ἀνέρχεται ἀπὸ τοῦ 

/ ε «ε [τὰ “ 
βαπτίσματος λαμπρὸς ὡς ὁ ἥλιος, ἀπαστράπτων τὰς τῆς 

,ὔ > a Ν \ , « = 

δικαιοσύνης ἀκτῖνας. τὸ δὲ μέγιστον, ἄνεισιν vios θεοῦ 
"ἢ , a 
καὶ συγκληρονόμος «Χριστοῦ. 


128 USAGE OF THE CHURCH FATHERS. 


EXAMPLE 227, 


Justin Martyr ;* Dialogue with a Jew, xiv. After saying 
“Through the bathing, therefore, of repentance and of the 
knowledge of God, which has been instituted for the iniquity 
of God’s people, (as Isaiah cries), we believed, and we make 
known that this is that wmersion (saprism) which he proclaimed, 
which alone is able to cleanse those who repent, that this is 
the water of life. What cisterns ye have dug out for your- 
selves are broken, and are useless to you;” he adds: 

“For what is the benefit of that mmerston (sarms), which 
makes bright the flesh and the body only? Be moersep (saprizep) 
as to the soul, from anger and from covetousness, from envy, 
from hatred; and behold the body is clean.” 


* See the remark on Example 131. 


They distinguish between the mere outward form of the rite, and the inward 
work wrought in the soul. 


EXAMPLE 228. 


Cyril,* Bishop of Jerusalem ; Preface to the Instructions. 
“Simon also, the Magian, once came to the bath. He was 
IMMERSED (ΒΑΡΤΙΖΕΡ), but he was not enlightened; and the body 


* See the remark on Example 176. 


GREEK TEXT. 
Justini Martyris Dial. cum Tryphone, XIV. (ed. Otto, Vol. I. P. ii. 
p. £8). 

Ti yap ὄφελος ἐκείνου τοῦ βαπτίσματος, ὁ τὴν σάρκα 
καὶ μόνον τὸ σῶμα φαιδρύνει; Μαπτίσθητε τὴν ψυχὴν 
ἀπὸ ὀργῆς καὶ ἀπὸ πλεονεξίας, ἀπὸ φθόνου, ἀπὸ μίσους" 
καὶ ἰδοὺ τὸ σῶμα καθαρόν ἐστι. 

Cyrilli archiep. Hierosol. Praef. Cateches. (ed. Milles, p. 2). 

Προσῆλθέ ποτε καὶ Σίμων τῷ λουτρῷ ὃ μάγος: ἐβαπτί- 
σθη, ἀλλ᾽ οὐκ ἐφωτίσθη- καὶ τὸ μὲν σῶμα ἔβαψεν ὕδατι, 


OF THE CHRISTIAN RITE. 129 


indeed he dipped in water, but the heart he did not enlighten 
by the Spirit. And the body went down indeed, and came up; 
but the soul was not buried with Christ, nor was raised with 
him.” 


From the idea of cleansing, associated with immersion in water, they call 
Christ’s expiatory death an ImmERsION (BaPTIsM), not only as an expression of 
overwhelming suffering (Mark 10 : 38, 39, Luke 12 : 50), but also because by 
it he cleansed from sin. So in the following example, in which both allusions 
are distinctly recognized. 


EXAMPLE 229. 


Chrysostom;* on the petition of the sons of Zebedee, V. (On the 
words, ‘Can ye drink,’ etc.). 

“Here calling his cross and death a cup and an morersion 
(BAPTISM) ; ἃ cup, because he drank it with pleasure; an nnorersion 
(zaprism), because by it he cleansed the world. And not because 
of this only, but also because of the facility of the resurrection. 
For as he who is iMersep (saprizep) with water, rises again 
with great ease, not at all hindered by the nature of the waters; 


* See the remark on Example 184. 


GREEK TEXT. 
\ \ 4 
τὴν δὲ καρδίαν οὐκ ἐφώτισε Πνεύματι: καὶ κατέβη μὲν 
\ a , e \ \ / 
TO σῶμα, Kat ἀνέβη: ἡ δὲ ψυχὴ ov συνετάφη «Χρίστῳ, 
οὐδὲ συνεγέρθη. 


Chrysostomi de Petit. fil. Zebed. VII. (ed. Montf. Vol I. p. 521). 


, 3 a QA ’ A Ν \ 

ITornpiov ἐνταῦθα καὶ βαπτισμα καλῶν τὸν σταυρὸν 
\ ε a QRS , , \ 3 \ > 
TOV ἑαυτοῦ, Kal τὸν Oavarov: ποτήριον μέν, ἐπειδὴ μεθ 
« an > IN > ͵ Ἂ) 3 \ σ > 3 Aa ss ’ 
ἡδονῆς αὐτὸν emnet, βάπτισμα Se, ὅτι Ot αὐτοῦ τὴν οἰκου- 
, a. S > \ a \ 7 > \ Ν \ Χ 
μένην ἐκάθῃρεν: οὐ διὰ τοῦτο δὲ μονον, ἀλλὰ καὶ διὰ τὴν 
᾽ , a > ΄ “ \ « , 
εὐκολίαν τῆς ἀναστάσεως: ὥσπερ yap ὁ βαπτιζόμενος 
4 Ν “ 3 “ 3 7 > \ « δ 
ὕδατι, μετὰ πολλῆς ἀνισταται τῆς εὐκολίας, οὐδὲν ὑπὸ 


“ , a ε , / “ Ν CAS > 
ΤῊ 5 φύσεως των ὑδάτων k@Avopevos, OUT@M Και AUTOS εις 
I 


130 USAGE OF THE CHURCH FATHERS. 


—_——_ 


so also he, having gone down into death, with greater ease came 
up; for this cause he calls it an noersron (Barrism). But what 
he says is to this effect: ‘Can ye be slain, and die?’ For 
now is the time for these, deaths, perils, and toils.” 


In like manner, they use this word of the sufferings shared with Christ by 
his followers, which they called an mmerston (in suffering) “by blood,” and “by 
martyrdom ;” ascribing to this figurative immersion in suffering the same cleans- 
ing efficacy, as to the literal immersion in water. 


EXAMPLE 230. 


The same writer; Discourse ti, on Saint Lucian, the Martyr. 

“And wonder not, if I. call the witness [the martyrdom] an 
imuersion (Baprism). for here, also, the Spirit hovers over with 
great fullness, and there is a taking away of sins, and a cleans- 
ing of the soul wonderful and strange; and gs they who are 
immersed are bathed with water, so are they who witness [who 
are martyrs], with their own blood.” 

EXAMPLE 231. 

John of Damascus ;* On the orthodox faith, book wv. c. 9, on 

faith and baptism. 


* See the remark on Example 190. 


GREEK TEXT. 


7 Ν Ν , > , “ » / Ν 
θάνατον KataBas, μετὰ πλείονος ἀνέβη τῆς εὐκολίας" δια 
a / Sk “ “ \ / ol 4 » 
τοῦτο βάπτισμα αὐτὸ καλεῖ. ὃ δὲ λέγει τοιοῦτον ἐστι: 
7 “ Ν » a A Ν “ \ 
δύνασθε σφαγῆναι, καὶ ἀποθανεῖν; τούτων yap ὁ καιρὸς 

a ΄ Ν if Ν ΄ 
νῦν, θανάτων, καὶ κινδύνων, καὶ πονων. 
Hjusdem Hom. in 8. Lucianum Martyrem, IT. (Vol. 11. p. 520). 
Ν Ν / > 7 \ / 3 7 
Kai μὴ θαυμάσητε, εἰ βάπτισμα τὸ μαρτύριον ἐκαλε- 
Ν Ν » a Ν a \ a 3 ὔ 
σα, καὶ γὰρ ἐνταῦθα τὸ πνεῦμα μετὰ πολλῆς εφίπταται 
οὐ ͵ Ν «ε ΄ > / Ν “ 
τῆς δαψιλείας, καὶ ἁμαρτημάτων ἀναίρεσις, καὶ ψυχῆς 
/ Ν / ΄ ὦ 
γίνεται καθαρμὸς θαυμαστός τις καὶ παράδοξος: καὶ ὥσπερ 
if an Φ ε ΩΝ > 
οἱ βαπτιζόμενοι τοῖς ὕδασιν, οὕτως οἱ μαρτυροῦντες τῷ 


5, A ad 
ἰδίω λούονται αἵματι. 


OF THE CHRISTIAN RITE. 131 


“Seventh, that which is by blood and martyrdom, with which 
Christ himself for us was momersep (saprizep), as exceedingly au- 
gust and blessed, such as is defiled by, no subsequent pollutions.” 


EXAMPLE 232. 

Hilary,* Bishop of Poictiers, on Ps. 118 (119), letter HT. 5. 

“There is reserved, therefore, so far as we may judge, a cleans- 
ing of that perfected purity, even after the waters of baptism ; 
[viz.] that which sanctifies us by the coming of the Holy Spirit ; 
that which refines us with the fire of judgment; that which 
through the infliction of death will purge from the carrion 
stain and fellowship; that which by the suffering of martyr- 
dom will wash away with devoted and faithful blood.” 


In the same figurative sense, they use it of whatever was supposed to have 
an atoning or expiatory virtue, as penitence and tears. So in the two following 
examples; in the first of which, the literal immersion in water is expressly dis- 
tinguished from this figurative application of it. 

; EXAMPLE 233. 

Athanasius ;¢ Questions, LXXII. (to Prince Antiochus). 

“For it is proper to know, that, in like manner with the 


* Born about the end of the third century. + See the remark on Ex. 187. 


GREEK AND Latin TExt. 
Joannis Damasceni de Fide orthodoxa, lib. IV. ¢. 9, de fide et 
baptismo (ed. Lequien, Vol. I. p. 266). 


σ Ν > a i Ν 7 “ Ν SN € 
EBdomov, τὸ Ov αἵματος Kat μαρτυρίου ὅ καὶ αὐτὸς ὁ 
: Ν «ε \ ς a . 

Χριστὸς ὑπὲρ ἡμῶν ἐβαπτίσατο, ὡς λίαν αἰδέσμον καὶ 
΄ ‘ , , € 

μακάριον, ὅσον δευτέροις ov μολύνεται ῥύποις. 

Hilarii Pictavorum epise. Tract. in CXVIIL. Psal. lit. iii. (ed. 

monach. ord. S. Bened. col. 259). 


Kst ergo, quantum licet existimare, perfectae illius emundatio 
puritatis, etiam post baptismi aquas reposita:, quae nos sancti 
Spiritus sanctificet adventu, quae judicii igni nos decoquat, quae 
per mortis injuriam a Jabe morticinae et societate purgabit, quae 

martyrii passione devota ac fideli sanguine’ abluet. 


Athanasii Quaest. ad Antioch. LXXIII. (eds monach. ord. S: Bened. 
Vol. IL. p.\286). 


a a Ν Ε / an « 7, a / e a 
εἰ yap. εἰδέναι, OTL ὁμοίως τοῦ βαπτίσματος ἡ τῶν 


132 USAGE OF THE CHURCH FATHERS. 


IMMERSION Ghanian the fountain of tears cleanses man. Where- 
fore many, having defiled the holy mnterston (Barris) by offences, 
were cleansed by tears and declared just.” 

Of course, the ‘ fountain of tears’ does not represent the baptismal rte; for 
from this it is expressly distinguished. It is, therefore, an 1mmeRsIon only in 
a figurative sense, as having, through the same imparted grace, the same cleans- 


ing effect as the literal mnrmersion in water. In this figurative sense the word 
is used in the following extract. 


EXAMPLE 284. 


The same writer ; in the same passage. 

“Three immersions (Baptisms), purgative of all sin whatever, 
God has bestowed on the nature of men. I mean, that of 
water; and again, that by the witness of one’s own blood; and 
thirdly, that by tears, in which also the harlot was cleansed.” 


This word became, necessarily, a technical designation of the christian rite; but 
without losing its proper literal significance, as has already been shown by many 
of the foregoing extracts, and as may be seen in the two following examples. 

EXAMPLE 235. 
Apostolic Canons ;* Can. L. 
“Tf any bishop, or presbyter, shall not perform three notersions 


* As early as the fifth century. 


GREEK TEXT. 
δακρύων πηγὴ καθαρίζει τὸν ἀνθρώπον: διόπερ πολλοὶ 
ἈΠ 
διὰ πταισμάτων μολύναντες τὸ ἅγιον βάπτισμα, διὰ δακρύ- 
3 , Ν , » , 
wv ἐκαθαρίσθησαν καὶ δίκαιοι ἀπεδείχθησαν. 
Hjusdem (Ibidem). 
/ “4 Ν , e¢ , e 
Τρία βαπτίσματα καθαρτικὰ πασὴς οἵας δήποτε ἁμαρ- 
2 , ε Ν Cad , “ » ΄ 3 , , \ 
τίας ὁ θεὸς τῇ φύσει τῶν ἀνθρώπων ἐδωρησατε: λέγω Oe 
Ν “ Q , ἈΝ \ / ~ 3 / 4 
TO ὕδατος, Kal πάλιν TO διὰ μαρτυρίου τοῦ ἰδίου αἵματος, 
Ν ς Ν ’ὔ 9 “ ἈΝ , 5] 7 
καὶ τρίτον τὸ διὰ δακρύων, εἰς ὅπερ καὶ ἡ πόρνη ἐκαθαοισθη. 
Canones Sanct. Apostolorum ; can. L. (Pandect. Can. Apost. ct., ed. 
Beverige, Vol. 1. p. 33). 


5 2. δῇ ΕΝ , : \ , ’, 
Εἰ τις ἐπισκοῖος ἢ πρεσβυτερος oy Tpla Barrio para. 


OF THE CHRISTIAN RITE. 133 


(sarrisms) for one initiation,* but one iersion (Barrism), that 
given into the death of the Lord, let him be deposed.” 


* So this rite was called, as being the znztiatory rite of the church. Three 
immersions were by many considered necessary to the full performance of the 
rite. Compare the writer’s note on Matt. 28 : 19. 


EXAMPLE 236. 


Zonaras ;* Annotations on the Apostolic Canons (on Can. L.). 
“Three morersions (Baptisms) the canon here calls the thrice 
sinking down in one initiation, that is, in one moerRsIon (BAPTISM). 


He uses the word, in the first instance, to express simply an act of immer- 
sion, and in the second, this act as the christian rite. 


* Of the twelfth century. 


It thus appears, that the Christian Fathers understood this 
word in its ordinary, established signification in the Greek 
language, exhibited in Section I. from their own practice, as 
well as that of other Greek writers. Their figurative applica- 
tions of the christian rite grew naturally out of its deep signi- 
ficance, in its various references to the doctrines and facts of 
the christian life. We are not to attach to the word itself 
ideas derived from the application of the rite. 


GREEK TEXT. 
a , 3 , ’ μον ’ > Ἁ ’ 
μιᾶς μυήσεως ἐπιτελέσῃ; ἀλλὰ ἕν βαπτισμα εἰς τὸν θανα- 
a Υ 
τον τοῦ κυρίου διδόμενον, καθαιρείσθω. 
Zonare Annott. in Can. Apost. L. (ibidem). 


, , 3 an A “-“ ’ὔ’ Q 
Τρία βαπτίσματα ἐνταῦθα tas τρεῖς καταδύσεις φησὶν 
ra x ΝΆ A , » » Gas ᾿ 
ὃ κανὼν ἐν μιᾷ μυήσει, ἤτοι ἐν ἐνὶ βαπτίσματι. 


SECTION VI. 


Requirements and Practice of the Churck. 


Le 


The Eastern, or Greek Church. 


Extract from Goar’s “EUCHOLOGION, or Ritual of the Greeks.” 
“ Office of the Holy Inverston (Barrism).” 
(after the preliminary ceremonies) 


“And when the whole body is anointed, the priest mmersss 
(sarrizes) him [the child], holding him erect and looking toward 
the east, saying: 


The servant of God [name] is morersep (Barrizep), in the name 


GREEK TEXT. 
EYXOA ODLTION, sive Rituale Grace. (op. Goar, pp. 854, 855).* 


Officium Sancti Baptismatis. 
“ tal Ν - HON / 
Kai ore χρισθῇ ὅλον τὸ σῶμα, βαπτίζει αὐτὸν ὁ ἱερεύς, 
Ν AN 4 Ἂν 
ορθιον αὐτὸν κατέχων καὶ βλέποντα κατὰ ἀνατολάς, λέ- 


γων" 
a a “ a Ν , 
“Βαπτίζεται ὃ δοῦλος τοῦ θεοῦ, ‘O δεῖνα, εἰς τὸ ὄνομα 


* EYXOAOTION, sive Rituale Greecorum, complectens ritus et ordines ct. 
jouxta usum Orientalis Ecclesia; Opera R. P. F. Jacobi Goar, ... . nuper in 
Orientem missi Apostolici. Lutet. Paris. 1647. 


THE EASTERN, OR GREEK CHURCH. 135 
of the Father, and of the Son, and of the Holy Spirit; now and 
ever, and to ages of ages. Amen: 


At each invocation, bringing him down, and bringing him up. 
And after the mmerstne (saprizine), the priest washes his hands, 


singing with the people: ‘Happy they, whose sins are for- 
given,” etc. 


The practice of this church has already been seen in the 
extracts given in Section V. The deviations from this practice 
(for convenience. or other cause) were only occasional and excep- 
tional, and without canonical authority. 


GREEK TEXT. 
a Ἂν Ν a Ceo) ΄ς ΄“σ ε , - - 
τοῦ πατρὸς, καὶ τοῦ υἱοῦ, καὶ TOU ἁγίου πνεύματος. Νῦν 
XN Ν ‘\ ΕΣ δ fad lal , 3 ’ὔ 
καὶ αἰεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμὴν. 
ε 4 7 7, ao NX A 3 ’ὔ < 
Exactn προσρήσει κατάγων αὐτὸν, καὶ ἀνάγων. Kat 
\ \ B / 7 e € , SAA A a 
μετὰ τὴν βαπτισιν, νίπτεται ὁ ἱερεύς, ψάλλων σὺν τῷ 


Aao, Μακαριοι ὧν ἀφέθησαν αἱ ἀνομίαι κ. τ. A. 
q μ 


136 THE WESTERN, OR LATIN CHURCH. 


2. 


The Western, or Latin Church. 


Extract from the Order of Sacraments, composed by Pope Gregory I. 


“The font being blest, and he holding the infant by whom it 
is to be taken up, let the priest inquire thus: 
What is thy name? 
(Answer). 
Dost thou believe in God, the Father Almighty, creator of 
heaven and earth ? 
Answ.—I believe. 
And in Jesus Christ, his only Son our Lord, who was born 
and suffered ? 
Answ.—I believe. 
Dost thou also believe in the Holy Spirit, the holy Catholic 
Church, the remission of sins, the resurrection of the body? 


LATIN TEXT. 


Sacramentarium Gregorianum, sive Sacramentorum ordo a sancto 
Gregorio I, Papa compositus, (ed. Muratori, Vol. 11. p. 73).* 
Benedicto fonte, et eo tenente infantem, a quo suscipiendum est, 

interroget sacerdos ita : 

Quis vocaris? 
Respondet. 
(Ille.) Credis in Deum Patrem omnipotentem, Creatorem coeli 
et terrae? 
Respondet: Credo. 
Et in Jesum Christum, Filium ejus unicum, Dominum nostrum, 
natum, et passum ? 
Respondet: Credo. 
Credis et in Spiritum Sanctum, sanctam Ecclesiam Catholi- 
cam, remissionem peccatorum, carnis resurrectionem ? 


* Liturgia Romana vetus, tria sacramenta complectens, Leonianum scilicet, 
Gelasianum, et antiquum Gregorianum; edente Ludovico Antonio Muratorio, 
Neapoli, 1776. 


THE WESTERN, OR wATIN CHURCH. 137 


Answ.—I believe. 
Then let the priest baptize with a trine immersion, once only in- 
voking the holy Trinity, saying : 
And I baptize thee, in the name of the Father; 
(and let him immerse once) 
And of the Son ; 
(and let him immerse a second time) 
And of the Holy Spirit ; 


(and let him immerse a third time).” 


® For the early practice in this Church, see Examples 204-217, 
and the extract from the work of Brenner, at the end of this 
Section. 


LATIN Text. 


Respondet: Credo. 
Deinde baptizet sacerdos sub trina mersione, tantum sanctam Trinx 
tatem semel invocans, ita dicendo : 
Et ego te baptizo in nomine Patris; 
Et mergat semel. 
Et ἘΠῚ; 
Et mergat iterum. 
Et Spiritus sancti ; 
Et mergat tertto. 


138 ANGLICAN CHURCH. 


3. 


Anglican Church. 


Extract from the first English “Book of Common Prayer, and Administration 
of the Sacraments,” the first book of King Edward VI. 1549 (Pzckering’s face 
simile, fol. CXVI.).* 


“Then the priest shall take the child in his hands, and ask 
the name. And naming the child, shall dip it in the water 
thrice. First dipping the right side: Seeond the left side: 
The third time dipping the face toward the font: So it be dis 
creetly and warily done, saying. ᾿ 

N. I baptize thee, in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

And if the child be weak, it shall suffice to pour water upon 
it, saying the foresaid words.” 


Extract from The Second Book of King Edward VL., 1552; as also in The 
First Book of Queen Elizabeth, 1559, and in that of King James, 1604, called 
“the Hampton Court Book” (Pickering’s fac-simile, vols II., III, and IV.). 


“Then the priest shall take the child in his hands, and ask 
the name, and naming the child shall dip it in the water, so 
it be discreetly and warily done, saying. 

N. I baptize thee in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

And if the child be weak, it shall suffice ᾿ pour water upon 
it, saying the foresaid words.” 


* «The book of the common prayer, and administration of the Sacraments, etc. 
after the use of the Church of England. Londini, in officina Edouardi Whitchurche 
Cum privilegio ad imprimendum solum. Anno Do. 1549.” (London, Wm. Picker 
ing, 1844.) 


4 


PRACTICE OF THE CHURCH IN ENGLAND. 139 


From the same, as revised and settled at the Savoy conference, under Charles IT., 
1662 (Pickering’s fac-simile, vol. V.). 

“Then the priest shall take the child into his hands, and shall 
say to the Godfathers and Godmothers, 

Name this Child. 

And then, naming it after them (if they shall certify him that 
the Child may well endure it) he shall dip it in the water dis- 
creetly and warily, saying, 

N. I baptize thee in the Name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

But if they certify that the child is weak, it shall suffice to 
pour water upon it, saying the foresaid words.” 


Practice of the Church in England, before the Reformation. 


Canon of the Council of Calchuth, A.D. 816, ch. XI. 

“Let the presbyters also know, when they administer the holy 
baptism, that they may not pour the holy water over the infants’ 
heads, but let them always be immersed in the font; as the Son 
of God furnished by himself an example to every believer, when 
he was thrice immersed in the waves of the Jordan.” 


J. Lingard, History and Antiquities of the Anglo-Saxon Church, 
(Vol. I. p. 817). 

“The regular manner of administering it was by immersion, 
the time the two eves of Easter and Pentecost, the place a bap- 
tistery, a small building contiguous to the church, in which had 
been constructed a convenient bath called a font. When an 
adult solicited baptism, he was called upon to profess his belief 
in the true God, by the repetition of the Lord’s Prayer, and the 


Latin Text. 


Concilia magnae Britanniae et Hiberniae (ed. Wilkins, Vol. I. 
pb.) 


Sciant etiam presbyteri, quando sacrum baptismum ministrant, 
ut non effundant aquam sanctam super capita infantium, sed 
semper mergantur in lavacro; sicut exemplum praebuit per 
semetipsum Dei Filius omni evedenti quando esset ter mersus 
in undis Jordanis. 


140 PRACTICE OF THE CHURCH IN ENGLAND. 


Apostles’ creed; and to declare his intention of leading a life 
of piety, by making a threefold renunciation of the devil, his 
works and his pomps. He then descended into the font; the 
priest depressed his head three times below the surface, saying, 
I baptize thee in the name of the Father, and of 64 Son, and 
of the Holy Ghost.” 


“In the baptism of children the same rites were observed, 
with a few necessary variations .... The priest himself descend- 
ed=into the water, which reached to his knees. Each child was 
successively delivered undressed into his hands, and he plunged 
it thrice into the water, pronounced the mysterious words, and 
then restored it to its sponsors.” ... “Such were the canonical 
regulations with respect to the administration of baptism.” 


The following extract from Tyndale’s “ Obedience of a Christian 
Man (edition of 1571, p. 143), shows the practice of the Eng- 
lish Church as late as the first half of the sixteenth century. 


“The washing [of baptism] preacheth unto us that we are 
cleansed with Christ’s bloodshedding, which was an offering 
and a satisfaction for the sin of all that repent and _ believe, 
consenting and submitting themselves unto the will of God. 
The plunging into the water signifieth that we die, and are 
buried with Christ, as concerning the old life of sin which is 
Adam. And the pulling out again, signifieth that we rise 
again with Christ in a new life full of the Holy Ghost, which 
shall teach us and guide us and work the will of God in us 
as thou seest Rom. VI.” 


These three divisions of the Church are all that can be 
taken into account in this view. In respect to all three, the 
following statement by Brenner,* a Roman Catholic writer, 
deserves special regard. After a full investigation of the 
original authorities, he closes his work with a summary of the 
results, of which the first paragraph is as follows: 


* Historical Exhibition of the Administration of Baptism, from Christ to our 
own times, p. 306. 


PRACTICE OF THE CHURCH. 141 


“Thirteen hundred years was baptism generally and regu- 
larly an immersion of the person under the water, and only in 
extraordinary cases a sprinkling or pouring with water; the 


latter was, moreover, disputed as a mode of baptism, nay even 
forbidden.” 


GERMAN TEXT. 


Brenner, Geschichtliche Darstellung der Verrichtung der Taufe, 
yon Christus bis auf unsere Zeiten; 8. 306. 


Dreizehn hundert Jahren war das Taufen allgemein und 
ordentlich ein Untertauchen des Menschen unter das Wasser, 
und nur in ausserordentlichen Fillen ein Besprengen oder 
Begiessen mit Wasser; letzteres ward ausserdem als Taufweise 
bezweifelt, ja sogar verboten. 


SECTION VIL. 


Usage of the Versions 


oo 


1. In the oldest of the Latin versions known to us, we find 
this word literally translated into that language. Tertullian,* 
the earliest of the Latin Fathers, who cites from a vernacular 
version and not from the original Greek,+ quotes the commis- 
sion in Matt. 28:19, in the following manner (On baptism, 
ch. xiii): “For a law of immersing was imposed, and the for- 
mula prescribed. ‘Go (says he) teach the nations, immersing them 
in the name of the Father, and of the Son, and of the Holy 
Spirit.” John 4 : 2 is quoted as follows (On baptism, ch. xi.) : 
“For we read, ‘And yet he did not immerse, but his disciples.’” 
In the same work, ch. xiv. he quotes the Apostle Paul, as 
having said: “For Christ sent me not to immerse; and in 
ch. xx. he quotes the Evangelist as saying: “ Were immersed, 


* Born about the middle of the second century. 
+ Semler, Dissert. in Tertull. I. ὃ ΤΥ. (Op. Tertull. ed. Semler, vol. V. p. 185.) 


Latin Text. 


Tertull. de Baptismo ὁ. XIII. (ed. Semler, Vol. IV. p. 172). 
Lex enim tinguendi imposita est, et forma pracscripta. Ite 
(inquit) docete nationes, tinguentes eas in nomen patris et filii, et 
spiritus sancti. 

Hjusdem c. XI. (Vol. IV. p. 168). Legimus enim: E¢ tamen 
is non tinguebat, verum discipuli ejus. 

Hjusdem c. XIV. (p. 172). Sed de ipso Apostolo revolvunt, 
quod dixerit, Von enim me ad tinguendum Christus misit, quasi 
hoe argumento baptismus adimatur. 

Hjusdem c. XX. (p. 178). Tinguebantur, inquit, confitentes 
delicta sua. 


USAGE OF THE VERSIONS. 143 


confessing their sins.’ In ch. xvi. of the same work, he 
quotes the Saviour’s Janguage in Luke 12: 50, in the follow- 
ing manner: “There is indeed for us also a second bath, 
one and the same, namely of blood; of which the Lord 
says, ‘I have to be immersed with a baptism, when he had 
already been immersed.” 


Cyprian, another of the Latin Fathers, born about half a 
century later, quotes Matt. 28 : 18-20, in the following manner 
(Epistle xxy.): “The Lord, after his resurrection, when sending 
forth the Apostles, gives a command, and said: ‘All power ts 
given to me in heaven and in earth. Go ye, therefore, and teach 
all nations, iminersing them in the name of the Father, and of the 
Son, and of the Holy Spirit; teaching them to observe all things, 
whatever I have. commanded you.’” In the same words he 
quotes this passage. again, in Hpist. LXIII. Gal. 3 : 27, he 
quotes in the following manner (Epist. LXXV): “For if the 
Apostle lies not, when he says, ‘4s many of you as were 
immersed in Christ, have put on Christ,’ then verily he, who 
was then baptized in Christ, has put Christ on.” 


It was, therefore, the earliest usage, in translations into 
the Latin language, to express the literal meaning of this 


Latin TExt. 


Hjusdem c. XVI. (pp. 173, 174). Est quidem nobis etiam 
secundum lavacrum, unum et ipsum, sanguinis scilicet: de quo 
Dominus, Habeo, inquit, baptismo tingui, quum jam_ tinctus 
fuisset. 


Cypriani Epist. XXV. (ed. unus ex monach. congr. S. Mauri, 
p. 82). Dominus post resurrectionem mittens apostolos mandat 
et dixit: Data est mihi omnis potestas in coelo et in terra. Ite 
ergo et docete gentes omnes, tingertes eos in nomine patris et filit 
et spiritus sanctt, docentes eos observare omnia quaecunque praecept 
vobis. 

Hjusdem Epist. LX XV. (p. 306). Nam si non mentitur aposto- 
lus dicens, Quotquot in Christo tincti estis, Christum induistis ; 
utique qui illic in Christo baptizatus est, induit Christum. 


144 USAGE OF THE VERSIONS. 


word. But the Greek name of the rite itself, and at a later 
period the Greek verb also, were retained in the current 
Latin versions; an example of the practice of the Romish 
Church, to express sacred things by what was superstitiously 
regarded as their sacred appellations, such as azyma, pascha, 
and the like. Of this weakness, injurious in every one of its 
tendencies, nearly all traces have, after long conflicts, been 
expunged from the English Bible. 


2. This was also the usage of ancient Oriental versions ; 
viz. the Syriac (last half of the second century), the Coptic (third 
century), and the Ethiopic (of the fourth century), according 
to the definitions, given in the best lexicons, of the words by 
which they severally translate the Greek terms.* Scholars differ 
in opinion only in regard to the Syriac word; and this differ- 
ence respects only its etymology and primary meaning, for that 
it means to immerse in early Syriac literature is well known.t 


3. The Teutonic versions. 


At the head of these, as of Teutonic literature in general, 
stands the Gothic version of Ulfilas (bishop of the Moeso-Goths), 
made in the last half of the fourth century. In this version the 
Greek word is translated by daupjun (pronounced as dowpyan); 
which means ¢o dip, like the Latin mergere, and the German ¢au- 


* The rendering “to stand,” which some scholars assert to be the meaning of 
the corresponding word in the Syriac version, is not claimed by them to be a 
translation of the Greek word, or to have been so regarded by the author of that 
version. 

In the Sahidic (dialect of upper Egypt) the Greek word is transferred. 
Versions of a later date are not taken into account here; nor are those here 
referred to quoted as evidence of the proper meaning of the Greek word, which 
is established by the better testimony of native writers. 


+ Kirschii Chrestom. Syr. (ed. Bernstein, p. 378) : pees fut. psi, 1) mersus, 
ammersus est; mersit, ummersit se Ὁ. -2 in alqd. Mbinidins (imo) maris peas 
se immergit Ὁ. 209 1. 5 [-sos 136. gatcats |, aculeus sagittae immersit. se 
in cerebrum eius, inhaesit in cerebro ejus, Bar-Hebr. Chr. p. 558 1. 2 a ἢ 


(Cfr. Ar. Nake quod trans. habet significationem zmmersit, immisit alqd., recon- 
didit [stekken] gladium in vaginam). Transl. mersit se dies, i. 6. inclinavit se, 
abiit, Ephr. opp. T. I. p. 81 1. 29. 2) mergendo in aquam Javatus, ablutus est. 
3) sacro lavario initiatus, baptizatus est. 


USAGE OF THE VERSIONS. 145 


——. 


. chen; in two instances (Luke 3 : 21, 7:29) by ufdaupjan, to dip 
under, like the Latin submergere, and the German untertauchen.* 


In its construction with other words also, this rendering 
corresponds with the Greek word. For example, Matt. 3:11, 
“T indeed dip you in water.” Mark 1:8, “1 dip you in water;” 
v. 9, “and was dipped by John in Jordan.”t 


By words of the same family, springing from the same ety- 
mological root, and having the same ground-meaning, the Greek 
word is translated in all the leading vernacular versions made 
for the Teutonic races. For example: 


In the first lower-Saxon Bible (1470-80), it is translated by 
the word doepen (fo dip).t John 1:33, “ But he who sent me 
to dip in water” (not, ‘with water’) ; Matt. 3:11, “And I indeed 
dip you in water” (not, ‘with water’). 


In the Augspurg German Bible (1473-75), it is rendered by 
the word tauffen (to dip).§ John 1: 33, “He that sent me to 
dip in water” (not, ‘with water’); Matt. 3:11, “And I indeed 
dip you in water” (not, ‘with water’).| 


In Luther’s German version (New Testament, 1522; entire 
Bible, 1534), the Greek word is rendered by taufen, to dip. So 
* Gabelentz and Loebe, Glossarium der Gothischen Sprache: Danpjan, 1) tau- 
chen, taufen, βαπτίζειν : Matt. 3:11.... 2. sich waschen, βαπτίζεσθαι : Me.7:4. 


Ufdaupjan, untertauchen, eintauchen, éu@amre: Joh. 13:26; taufen, βαπτί- 
ξεῖν»: Lue. 39921; ἢ 2/29. 


+ Ulfilas, vet. et nov. Test. Versio Gothica; Matt. 3:11, Ik allis izvis daupja 
in vatin (Massmann’s ed.), Mark 1:7, Ik daupja izvis in vatin. (vy. 9), Jah 
daupiths vas fram iohanne in iaurdane (ed. Gabelentz et Loebe). 


1 (John 1 : 33) Mer dye my sande to doepen in den waeter. (Matt. 3 : 11) 
Enn verwar ik dope uw in den water. 


ἃ (Johu 1 : 33) Aber der mich sandt au tanffen im wasser. (Matt. 3:11) Und 
furwar ich teuff euch im wasser. 


|| Copies of these ancient vernacular versions, now extremely rare, and of great 
interest in the history of Bible translation (being more than half a century older 
than Luther's version of the whole Bible), are in the library of the American Bible 
Union. The copy of the lower-Saxon Bible is of the edition that assimilates to 
the Dutch. Compare Panzer, Annalen der alteren deutschen Literatur, Nos. 12, 
13. 


J 


146 USAGE OF THE VERSIONS. 


Luther himself explains the word (Sermon on Baptism): “Then 
also without doubt, in German tongues, the word Tauf comes 
from the word tief (deep), because what one baptizes he sinks 
deep into the water.’* 


In the Dutch version (1526, revised 1562, and again by order 
of the States-General 1628-32), the Greek word is rendered by 
doopen; in the Swedish version (New Testament 1526, revised 
1615, and more thoroughly 1711-28), by depa; in the Danish 
version (from Luther’s, 1550, and 1589; from the original text, 
1605), by debe; all of the same root as the word used by Ul- 
filas and Luther, and all meaning fo dip. 


The relationship of these words, with their ground-meaning, is shown on 
p- 400 of Meidinger’s “ Etymological and Comparative Dictionary of the Teuto- 
Gothic Languages (1833).; Under the root “'Tief, deep,” he gives the familys: 
“Dippen, to zmmerse, to sink, to plunge. Anglo-Saxon dippan, dyppan, to 
plunge, to baptize; dyfan, dufian, ge-dufian, to plunge. English to dip, to dive. 
Dutch doopen. Swedish doepa. Danish dyppe. Italian tuffare. Under the same 
root, he gives the family: “Taufen, to baptize. Anglo-Saxon dyppan, dippan, 
depan, dyfan. Swedish doepa. Danish doebe. Dutch doopen. Old-German 
doufan. Old-Gothic daupian, to plunge, to bathe.” 

The same relationship (more fully carried out) is given by Diefenbach, Compar- 
ative Dictionary of the Gothic Language (Vergleichendes Worterbuch der Gothischen 
Sprache) 1851, vol. 11. p. 627, Nr. 24. 


4, Versions for the use of the learned. 


As in all versions of this class, so far as is known to the 
writer, the Greek word is uniformly rendered in this sense, when 


its literal meaning is professedly given, a few examples will. 


suffiee. 


* Dann auch ohne Zweifel in deutschen Zungen das Wortlein Tauf herkommt 
von dem Wort tief, dass man tief ins Wasser senkt was man tauft. Sermon yom 
Sacrament der Taufe; Werke, B. 21, S. 229 (Irmischer’s ed.). 


+ “Tief, profond. Dippen, eintauchen, enfoncer, plonger. Ang. 8. dippan, 
dyppan, plonger, baptiser; dyfan, dufian, ge-dufian, plonger. Eng. to dip, to 
dive, plonger. Holl. doopen. Swed. doepa. Dan. dyppe. Jt. tuffare.” ... . 
“Taufen, baptiser. Ang. 5. dyppan, dippan, depan, dyfan. Swed. doepa. Dan. 
doebe. Holl. doopen. Alt-D. doufan. Alt-G. daupian, plonger, se laver.” (Mei- 
dinger, Dict. etymologique et comparatif des Langues Teuto-Gothiques. Francf. 
s. M., 1833.) I 


USAGE OF THE VERSIONS. 147 


—_—— 


Schott: the New Testament, with a critically edited Greek text, 
and a new Latin translation (1839). 

Matt. 3:6, “were immersed by him in the Jordan.” 

V. 11 (and Luke 8:16), “I indeed immerse you in wa- 
ter;...he will immerse you "n the Holy Spirit and fire.” 

VY. 13, “to be immersed by him.” 

V. 14, “I have need to be immersed by thee.” 

V. 16, “and Jesus, when he had been immersed.” 

Mark. 7:4, “except they immerse themselves in water.” 

Ib. ‘The immersing of water-pots, brazen vessels, and table- 
couches.” 

Ch. 10 : 38, “and undergo the immersion, that I must undergo.” 

John 1:25, “Why then dost thou immerse ?” 

V. 26, “I indeed immerse-in water.” 

V. 28, “where John was immersing.” | 

V. 31, “therefore I came immersing in water.” 

Ch. 3 +22, “and there abode with them, and immersed.” 

V. 26, “behold, he immerses.” 


———— 


Latin Text. 


Nov. Test. Graece, ... . nova versione Lat. illustratum, auct. 
D. A. Schott. 1839. 


Matt. 3:6, per eum Jordani immergebantur. 

V. 11 (and Luke 3: 16), Ego quidem aquae vos immer- 
go;... ille Spiritui sancto atque igni vos immerget. 

V. 13, ut per eum immergeretur. 

V. 14, mihi opus est, ut per te immergar. 

V. 16, atque Jesus, quum immersus fuisset. 

Mark. 7:4, nisi aquae se immerserint. 

Ib. de immergendis poculis urceis, vasis aeneis, et lectis tri: 
cliniaribus. 

Cap. 10, 38, et immersionem subire quae mihi subeunda. 

John 1: 25, cur tandem immergis? 

VY. 26, equidem aquae immergo. 

V. 28, ubi Joannes immergebat. 

V. 31, propterea veni aquae immergens. 

Ch. ὃ : 22, ibique cum iis commorabatur et immergebat. 

V. 26, en, hic immergit. 


148 USAGE OF THE VERSIONS. 


Acts 1:5, “which ye heard from me, that John immersed 
in water,” etc. 

Ch. 11:16, “John indeed immersed in water, but ye shall be 
immersed in holy spirit.” 


Campbell (Pres. of Marischal College, Aberdeen), Trans. of 
the Gospels, Matt. 20:22, and Mark 10:38. “Can ye... 
undergo an immersion like that which I must undergo ?”—Luke 
12:50. “I have an immersion to undergo.” 


Fritzsche, on Rom. 6:3. “ I baptize one unto repentance means: 
I immerse one, pointing out to him repentance (as needed), i. e. 
I bind one to the exercise of penitence.” 

Rom. 6:4, he paraphrases thus: ‘ We are therefore (i. 9. 
because, when we were baptized by immersion into water, 
Christ’s death was presented before us in an image of burial) 
as was Christ, deposited in a tomb by baptism, that we might be 
declared dead” (p. 864). On p, 363, he quotes the following, 
as erroneous constructions given by others of these words: “to be 
immersed in Christ and his death ;” “to be immersed in Christ 


Latin Text. 


Acts 1:5, quod a me audivistis, Joannem quidem aquae im- 
mersisse. 

Acts 11:16, Joannes quidem aquae immersit, vos autem Spiri- 
tui sancto immergemini. 


Fritzschii in epist. ad Rom. vol. I. p. 362: Matt. 3:11, 
βαπτίζω τινὰ εἰς μετάνοιαν valet immergo aliquem, poeniten- 
tiam et monstrans (qua opus sit), i. 6. poenitentia agenda aliquem 
obstringo. 

Fritzschii Com. in epist. ad Rom. vol. I. p. 364: Sumus 
iottur (i. 6. quia Christi mors quum baptizaremur mersu in 
aquam, sepulfurae simulacro, nobis illata est; v. ad yv. 3), quem- 
admodum Christus, in sepulchro repositi per baptisma, quo mortui 
declararemur. Pg. 363: Qui βαπτίζεσθαι εἰς Χριστόν et eis 
τὸν θάνατον αὐτοῦ Christo ejusque morti immergi enarrant, 
ete.... Quodsi βαπτίζεσθαι εἰς Χριστὸν Christo immergi 


USAGE OF THE VERSIONS. 149 


(i. 6. into Christ’s mystical body, the church;)” “to be immersed 
in Christ, (i. e. to be most closely conjoined with him by baptism, 
and as it were to coalesce in one) ;” “to be immersed in Christ's 
death, i. 6. to come into this fellowship with Christ’s death, 
that the death thou diest to sins may flow from that, as from 
a fountain.” 


Kuinoel (on Matt. 20 : 22): “To be submerged with the evils... 
with which I shall be submerged. Afflictions and calamities, in 
the Holy Scriptures, are often compared to deep waters, in 
which they are submerged as it were, who are pressed. by a 
weight of calamities. Hence, Τὸ Be Baprizep is to be oppressed 
with ills, with troubles, or to be immersed with ills.” 


Latin Text. 


valere dicas in Christi corpus mysticum (in ecclesiam Eph. 5 : 23, 30) 
insert, etc.... Sin Christo immergi significare arctissime cum 
Christo per baptismum conjungi et quasi in unum coalescere cl. 
v. 5, et Gal. 3:27, contendas,...et Christi mortt immergr 
interpreteris in hanc cum Christi morte communionem venire, ut 
mors, qua peccatis emoriaris, ex illa tanquam ex fonte profluat. 


Kuinoel Com. in Matt. 20 : 22. Malis submergi... quibus ego 
submergar.... Afflictiones et calamitates in literis sacris sae- 
pilus comparantur gurgitibus aquarum, quibus veluti submergun- 
tur, qui calamitatum onere premuntur.... Hine βαπτισθῆναι, 
malis, aerumnis opprimi s. malis mergi. 


SECTION VIII. 


Views of Scholars of different Communions.* 


Alex. de Stourdza, Russian State-Councillor (of the Greek 
Church): Considerations on the doctrine and spirit of the 
orthodox Church. 

“The distinctive characteristic of the institution of baptism 
is immersion, BaPTisMA, which can not be omitted without destroy- 
ing the mysterious sense of the sacrament, and contradicting at 
the same time the etymological signification of the word, which 
serves to designate it.” 

“The church of the West has, then, departed from the ex- 
ample of Jesus Christ; she has obliterated the whole sublimity 
of the exterior sign; in short, she commits an abuse of words 


Frencw Text. 


Alex. de Stourdza, Considerations sur la doctrine et l’esprit 
de ’Eglise orthodoxe. Stuttg. 1816. p. 87. (as quoted by Aucusti, 
Denkw., Vol. VII., p. 227). “Le charactére distinctif de J’in- 


stitution du baptéme est V’immersion, βάπτισμα, qu’on ne sau- 


rait omettre, sans détruire le sens mysterieux du sacrement, 
et sans contredire en meme temps la signification etymologique 
du mot, qui sert a le designer.” 

“L’église d’Occident s’est donc écarté de limitation de Jesus 
Christ, elle a fait disparaitre toute la sublimité du signe ex- 
térieur, enfin elle commet un abus de mots et d’idées, en pra- 


* The quotations in this Section are from the writings of distinguished schoi- 
ars; men who wrote (with, perhaps, the exception of the first, who represents the 
views of a particular Church) in no partisan spirit, and to serve no party end. 
Their views will be accepted, by every competent judge, as fairly representing the 
testimony of unbiased christian scholarship, on the point in question. 


VIEWS OF SCHOLARS. 151 


and of ideas, in practicing baptism by aspersion, this very term 
being, in itself, a derisive contradiction. The verb Baprizo, a- 
mergo, has in fact but one sole acceptation. It signifies, liter- 
ally and always, fo plunge. Baptism and immersion are, there- 
fore, identical, and to say: baptism by aspersion is as if one 
should say: immersion by aspersion, or any other absurdity of 
the same nature.” 


Maldonatus (Catholic), Commentary on the Gospels, Matt. 
20 : 22. (On the words, ‘Can ye drink, etc.). “Mark says, that 
Christ added, and be baptized with the baptism with which I am 
baptized ; which, by another metaphor, signifies the same thing, 
for baptism is also put for suffering and death, as Luke 12:50. 
Whence it is, that also martyrdom is called a baptism; a 
metaphor, as I think, taken from those who are submerged in 
the sea, to put them to death. For in Greek, to be baptized is 
the same as to be submerged.”—Luke, 12 : 50. “To be baptized, 
therefore, which properly is to be submerged in water, is put 
for to suffer and to die, and baptism for affliction, for suffering, 
for death.” 


FRENCH AND LatIN TExt. 


tiquant le baptéme par aspersion, dont le seul énoncé est déja 
une contradiction derisoire. En effet le verbe βαπτίζω--ἴηι- 
mergo—n’a qu'une seule acceptation. I] signifie littéralement et 
perpetuellement plonger. Baptéme et immersion sont donc iden- 
tiques, et dire: baptéme par aspersion, c’est comme si |’on disait : 
immersion par aspersion, ou tout autre contresens de Ja méme 
nature.” 


Maldonati Comment. in quat. Evangel. (Matt. 20 : 22). Mar- 
cus ait, addidisse Christum: e¢ baptismo, quo ego baptizor, bap- 
tizari ? quod alia metaphora idem significat; nam et baptismus 
pro passione et morte poni solet, ut Luc. 12:50. Unde factum, 
ut et martyrium baptismus appelletur; metaphora, ut opinor, 
sumpta est ab iis, qui, ut moriantur, in mare submerguntur. 
Graece enim baptizari idem est, atque submergi.—(Luc. 12:50). 
Ideo ergo baptizari, quod proprie est aquis submergi, pro pati 
et mori: et baptismus pro afflictione, pro passione, pro morte 
ponitur. 


152 VIEWS OF SCHOLARS. 


Est (Catholic; Chancellor of the University of Douay), Com. 
on the Epistles (on Rom. 6: 3). “For immersion represents to 
us Christ’s burial; and so also his death. For the tomb is a 
symbol of death, since none but the dead are buried. More- 
over, the emersion, which follows the immersion, has a resem- 
blance to a resurrection. We are therefore, in baptism, con- 
formed not only to the death of Christ, as he has just said, 
but also to his burial and resurrection.” 


The same work, on 1 Cor. 15:29. ‘Not much different is 
the exposition of those who explain the words ‘for the dead, 
in this manner: and acting, or representing the dead; because 
the immersion and emersion, performed in baptism, are a kind of 
representation of death and resurrection.” 


The same work, on Col. 2:12. “For it is signified that 
believers, when they are baptized, by that very ceremony of bap- 
tism are buried with Christ; inasmuch as the immersion, which 
is performed in baptism, so represents Christ’s burial, that it at 
the same time works in us what the burial of Christ signified, 
namely the death and burial of our old man. But because, not 
only does the immersion, which is performed in baptism, repre- 


Latin Text. 


Estii Com. in Epist. N. T. Rom. 6:3. Nam immersio 
Christi sepulturam nobis repraesentat ; adeoque et mortem. Se- 
pulchrum namque mortis symbolum est, nec enim sepeliuntur nisi 
mortui. Quae autem immersionem sequitur emersio, similitudinem 
habet resurrectionis. Igitur in baptismo configuramur non 
tantum morti Christi, quod jam dixit, verum etiam sepulturae et 
resurrectioni—l Cor. 15:29. Non multum dissimilis est expo- 
sitio eorum, qui illud pro mortuis ad hunc modum explicant: et 
agentes seu repraesentantes mortuos; eo quod immersio et 
emersio, quae fit in baptismo, sit mortis ac resurrectionis quaec- 
dam repraesentatio— Col. 2:12. Et enim significatur fideles, 
dum baptizantur, ea ipsa baptismi ceremonia Christo consepeliri, 
quatenus immersio, quae fit in baptismo, ita sepulturam Christi 
repraesentet, ut simul efficiat in nobis id quod sepultura Christi 
significabat ; nimirum veteris hominis nostri mortem et sepultu- 
ram. Verum quia non solum immersio, quae fit in baptismo, 


VIEWS OF SCHOLARS. 153 


sent Christ’s burial, but also the emersion presents an appearance 
of his resurrection, therefore he subjoins, “In whom also ye 
have risen again,” etc. 


Arnoldi (Catholic), Commentary. on the Gospel of Matthew 
(on ch. 3:6). “ΒΑΡΤΙΖΕΙΝ, to immerse, to submerge... . It was, 
as being an entire submersion under the water,—since washings 
were already a confession of impurity and a symbol of purifi- 
cation,—the confession of entire impurity and a symbol of entire 
purification.” 


Bishop Taylor (Church of England), Ductor dubitantium (The 
Rule of Conscience) Book III. Chap. ΚΝ. Rule XV., 13. (Bishop 
Heber’s ed. vol. XIV. p. 62.) 


“A custom in the administration of a sacrament, introduced 
against the analogy and mystery, the purpose and significance 
of it, ought not to be complied with. I instanced before in a 
custom of the Church of England, of sprinkling water upon in- 
fants in their baptism; and I promised to consider it again... . 
‘Straightway Jesus went up out of the water (saith the gospel) ; 
He came up, therefore he went down. Behold an immersion, 
not an aspersion.’ And the ancient churches, following this 
of the gospel, did not, in their baptism, sprinkle water with their 
kands, but immerged the catechumen or the infant.” After some 
references in proof of this assertion, he adds: “ All which are 
a perfect conviction, that the custom of the ancient churches 
was not sprinkling, but immersion, in pursuance of the sense 
of the word in the commandment and the example of our 


LaTIN AND GERMAN TEXT. 
repraesentationem habet sepulturae Christi; sed etiam emersio 
speciem pracbet resurrectionis ejus, ideo subjungit, in quo et re- 
surrexistis, etc. 


Arnoldi, Commentar zum Evang. des ἢ. Matthius (Kap. 3:6). 
«Βαπτίζειν, eintauchen, untertauchen..... Sie war als ein villiges 
Untertauchen unter das Wasser, da schon Waschungen Bekennt- 
niss der Unreinigkeit und Symbol der Reinigung waren, das Be- 
kenntniss giinzlicher Unreinigkeit und Symbol villiger Reinigung. 


154 VIEWS OF SCHOLARS. 


blessed Saviour.” After showing that a partial application of 
water was allowed in cases of necessity, he says: “And this 
is the sense and law of the church of England; not that it 
be indifferent, but that all infants be dipped, except in case of 
sickness, and then sprinkling is permitted.” 


Towerson (Church of England), On the Sacraments; on the 
Sacram. of Bapt. Pt. III. 1 (p. 18). “As touching the outward 
and visible sign of baptism, there is no doubt it is the element 
of water, as is evident from the native significance of the word 
baptism, which signifies an immersion or dipping into some 
liquid thing.” 


Luther, On the Sacrament of Baptism (at the beginning). 
“First, the name baptism is Greek; in Latin it can be rendered 
immersion, when we immerse any thing into water, that it may 
be all covered with water. And although that custom has _now 
grown out of use with most persons (nor do they wholly sub 
merge children, but only pour on a little water), yet they ought 
to be entirely immersed, and immediately drawn out. For this 
the etymology of the name seems to demand.” 


Calvin, Institution of the Christian religion, Book IV. ch. 
15; On Baptism, 19 (at the end). “Though the word baptize 
itself signifies immerse, and it is certain that the rite of immers- 
ing was observed by the ancient church.” 


Latin Text. 


Luther, de sacramento Baptismi, znit. (Op. Lutheri, 1564, vol. I. 
fol. 319). Primo, nomen baptismus Graecum est ; Latine potest 
verti mersio, cum immergimus aliquid in aquam, ut totum tegatur 
aqua. Et quamvis ille mos jam aboleverit apud plerosque (neque 
enim totos demergunt pueros, sed tantum paucula aqua perfun- 
dunt) debebant tamen prorsus immergi, et statim retrahi. Τα 
enim etymologia nominis postulare videtur. 


Calvini, Instit. Christ. Relig. Lib. IV. Cap. 15, de Bapt. 19. 
(Genevae 1612, p. 470). “Quamquam et ipsum baptizandi ver- 


bum mergere significat, et mergendi ritum veteri ecclesiae ob- 
servatum fuisse constat. 


VIEWS OF SCHOLARS. 155 


Zwingli, Annotations on Romans 6:3. “ Into his death. 
When ye were immersed into the water of baptism, ye were 
ingrafted into the death of Christ; that is, the immersion of 
your body into water was a sign, that ye ought to be ingrafted 
into Christ and his death, that as Christ died and was buried, 
ye also may be dead to the flesh and the old man, that is, to 
yourselves.” 


Philip Limborch (Prof. of Theol. among the Remonstrants). 
Christian Theology, Book V. ch. 67, On Baptism. ‘“ Baptism 
then consists in ablution, or rather in immersion of the whole 
body into water. For, formerly, those who were to be baptized 
were accustomed to be immersed, with the whole body, in water.” 


George Campbell (President of Marischal College, Aberdeen), 
Translation of the Gospels, Matt.3:11. “The word saprieiy, 
both in sacred authors and in classical, signifies ‘to dip,’ ‘ to 
plunge,’ ‘to immerse,’ and was rendered by Tertullian, the oldest 
of the Latin Fathers, ‘tingere,’ the term used for dyeing cloth, 
which was by immersion.” 


J. A. Turretin (Prof. of Theol. at Geneva), On Romans 6:3, 4. 
‘And indeed baptism was performed, in that age and in those 
countries, by immersion of the whole body into water.” 


Latin Text. 


Zwinglii, Annott. in Epist. ad Rom. c. 6:3. (Op. Vol. IV. 
p. 420). In mortem ejus.) Quum intingeremini in aquam baptis- 
malem, in mortem Christi inserti estis; id est, intinctio corporis 
vestri in aquam signum fuit, vos insertos esse debere Christo 
et ejus morti, ut quemadmodum Christus mortuus est et sepultus, 
et vos mortui sitis carni et veteri homini, id est, vobisipsis. 


Limborchii, Theol. Christ. Lib. V. cap. 67, De Baptismo, XII. 
Consistit igitur baptismus in ablutione, vel potius immersione 
totius corporis in aquam. Olim enim baptizandi toto corpore 
aquae immergi solebant. 


J. A. Turretini in Epist. ad Rom. Praelect. cap.6:3, 4. Ac 
sane fiebat baptismus, illa aetate atque illis in oris, per immer- 
sionem totius corporis in aquam. 


156 VIEWS OF SCHOLARS. 


«------ 


Meyer (Lutheran), Critical Commentary on the New Testament, 
(on Mark 7:4.) “Moreover, ἐὰν μὴ βαπτίσωνται is not to be 
understood of washing the hands (Lightfoot, Wetstein), but of im- 
mersion, which the word in- classic Greek, and in the New 
Testament, everywhere means (compare Beza) ; i. e..here, accord- 
ing to the context, to take a bath. So also Luke 11:38. Comp. 
Sir, 81:25, Judith 12:7.” On Matt. 3:11... Ὁ 
accordance with the meaning of βαπτίζω (immerse), not to be 


understood instrumentally, but, on the contrary, as im, in the 
sense of the element wherein the immersion takes place.” 


Fritzsche (Lutheran), Commentary on the Gospel of Matthew, 
vol. I. p. 120. “Moreover Casaubon well suggested, that punzin 
means to be submerged with the design that you may perish, 
ΒΡΙΡΟΙΑΖΕΙΝ to float on the surface of the water; Barrizesruar 
[reflexive form of ΒΑΡΤΙΖΕΙΝῚ to immerse yourself wholly, for an- 
other end than that you may perish. But that, in accordance 
with the nature of the word ΒΑΡΤΙΖΕΒΤΗΛΙ, baptism was then 
performed not by sprinkling upon but by submerging, is proved 
especially by Rom. 6 : 4.” 


GERMAN AND Latin Text. 

Meyer, krit. exeget. Kommentar tiber das N. T. Mark. 7: 4. 
Dabei ist ἐὰν μὴ βαπτίσ'΄. nicht vom Hiindewaschen (Lightf., Wetst.) 
gu verstehen, sondern vom FHintauchen, was das Wort im Classi- 
schen und im N. T. durchweg heisst (vrgl. schon Beza), ἃ. i. 
hier nach dem Contexte: ein Bad nehmen. So auch Luk. 11 : 88. 
Vrgl. Sir. 31:25, Judith 12: 7.—Matt. 3:11. “Hy ist nach 
Maassgabe des Begriffs von βαπτίζω (Eintauchen) nicht instru- 
mental zu fassen, sondern: zn, im Sinne des Elements, worin das 
Hintauchen vor sich geht. 

Fritzschii Com. in Evang. Matt. vol. I. pag. 120. Ceterum 
δύνειν esse eo consilio ut pereas submergi, ἐπιπολάζειν in 
aquarum superficie natare, βαπτίζεσθαι alio quam ut te perdas 
fine se totum immergere bene subindicavit Casaubonus. Sed 
practer naturam verbi βαπτίζεσθαι baptismum non adspergendo 


sed submergendo illo tempore absolutum esse evincit maxime l. 
Rom. 6: 4. 


VIEWS OF SCHOLARS. 157 


Conybeare and Howson (Church of England), The Life and 
Epistles. of Paul, vol..I. p. 471. (Ams edi ip.)439). “It is 
needless to add, that baptism was (unless in exceptional cases) 
administered by immersion, the convert being plunged beneath 
the surface of the water to represent his death to the life of 
sin, and then raised from this momentary burial to represent 
his resurrection to the life of righteousness. It must be a sub- 
ject of regret, that the general discontinuance of this original 
form of baptism (though perhaps necessary in our northern cli- 
mates) has rendered obscure to popular apprehension some very 
important passages of scripture.” 


I remark, in conclusion : 


1. That the rendering given to this word, in this revision, 
is its true and only meaning, as proved by the unanimous 
testimony of Greek writers, both pagan and christian. 


2. That it accords with the religious instructions of the ear- 
lest christian writers, and with the requirements and practice 
of the whole christian church, till within a comparatively re- 
cent time. 


3. That it is the rendering of ancient versions sanctioned 
by the use of the church, and still retained in the vernacular 
versions of northern Europe. 


4, That it is the only rendering of the word in any version 
sanctioned by early use in the church, and is the only one 
used by scholars in their versions and expositions for the learned. 


5. That recent and living scholars, without distinction of 
ecclesiastical relations, unite in asserting this to be the true 
meaning of the Greek word. 


Such a rendering belongs to no one division of the church. 
It is catholic ; sanctioned by all that can entitle any rendering 
to universal acceptation. Whatever else may be said of it, it 
can not, with any show of reason, be called sectarian. 


SECTION IX. 


ubligation to translate the word 


The obligation to translate this word rests on something 
more than grounds of philological correctness. There is, indeed, 
no reason of sufficient weight to justify, in any case, a departure 
from the simple rule of giving a faithful and intelligible ren- 
dering of the inspired word. No other rule can be recognized 
as right or safe. On the ground alone, were there no other, 
that the Greek word means ‘to immerse, is the translator bound 
so to render it. The general rule no one disputes. It is an 
axiom, and needs no proof. It is simply the rule, when one 
professes to communicate the words of another, to tell the 
truth as to what he has said. Any author, purposely mis- 
translated or obscured, is falsified by his translator. Just so 
far as this is done, the translation is a literary forgery; for 
it conceals while it professes to exhibit what the author has 
said, or it represents him as saying that which he did not say. 
When applied to the Word of God, the rule is one of par- 
amount force. 


But in the form of the initiatory Christian rite, there are 
references vitally connected with the nature and development 
of the Christian life. To obscure the word which. describes 
this form is, therefore, to obscure to the mind of the recipient,’ 
the nature of the rite, the specific ideas symbolized in it, and 
the obligations to which it binds him. 


The word ΒΑΡΤΙΖΕΙΝ, during the whole existence of the Greck 
as a spoken language, had a perfectly defined and unvarying 
import. In its literal use it meant, as has been shown, to put 


OBLIGATION TO TRANSLATE THE WORD. 159 


entirely into or under a liquid, or other penetrable substance, 
generally water, so that the object was wholly covered by the 
inclosing element. By analogy, it expressed the coming into a 
new state of life or experience, in which one was as it were 
inclosed and swallowed up, so that, temporarily or permanent- 
ly, he belonged wholly to it. The word was a favorite one 
in the Greek language. Whenever the idea of total submerg- 
ence was to be expressed, whether literally or metaphorically, 
this was the word which first presented itself. The connection 
might be of the most elevated and serious, or of the most fa- 
miliar and even ludicrous character. It was a daily household 
word, employed in numberless cases where the use of the word 
‘baptize’ would be a profanation. Salt, wool, the hand, a pole, 
a cork, a nest, a fish-spear, a bladder, an ape, an insect, a 
salad, were with perfect propriety said to be Baprizep (mmfeRsED). 
A man was Baprizep (Immersep) When he was ducked in sport or 
revenge (Hxs. 26 and 60), or was accidentally submerged by a 
swollen stream (Ex. 13). A ship was ΒΑΡΤΙΖΕΡ (susMERcED), when 
she was overloaded and sunk (Hx. 48). So, metaphorically, 
one Was ΒΑΡΤΙΖΕΡ (ImMERSED) in calamities, when he was swallowed 
up by them as by an ingulfing flood (Exs. 87, 88); in debts, 
when he owed vast sums and had no means of paying them 
(Ex. 133); in wine, when his faculties were totally overborne 
and prostrated by it (Ex. 142); with sophistries, when his 
mind was wholly confounded by them (Ex. 135). The relation 
in which it was used associated with it, for the time being, the 
ideas peculiar to that relation; but the word itself, protected 
by the daily and hourly repetition in common life of the act 
which it described, retained its primary meaning and force 
unchanged.* 


It was this familiar term, understood by all because all used 
it in their every-day avocations, which our Saviour employed 
when prescribing the initiatory rite of his church. It conveyed 
to the minds of his disciples a meaning as clear and definite, 
as the words fo eat and to drink, in his institution of the Supper. 


——————— ee 


* As shown, Section III. 1, 9, by its secular use in the Church Fathers, side 
by side with their use of it in reference to the Christian rite. 


160 OBLIGATION TO TRANSLATE THE WORD. 


The claim, that he used it with any other meaning than that 
which has been exhibited in this treatise, originated in ignorance 
of the literature of the word. No one, it is presumed, with a 
full knowledge of the case, would assert that the Saviour em- 
ployed it in a new sense, unknown to those whom he addressed ; 
for that would be a charge that he used it with the intention, 
or at least with the certainty, of being misunderstood. To 
that mystical sense, supposed by many to have been shadowed 
forth in Christ’s command, stands out, in the strongest possible 
contrast, the simple, distinct, corporeal sense, to which the 
word was appropriated by unvarying usage. The act which 
it describes was chosen for its adaptation to set forth, in lively 
symbolism, the ground-thought of Christianity. The change in 
the state and character of the believer was total; comparable 
to death, as separating entirely from the former spiritual life 
and condition. The sufferings and death of Christ, those over- 
whelming sorrows which he himself expressed by this word 
(Luke 12:50), were the ground and procuring cause of this 
change. These related ideas, comprehending in their references 
the whole work and fruit of redemption, were both figured by 
the immersion of the believer in water. In respect to both, it 
was called a burial. By it the believer was buried, as one deac 
with Christ to sin and to the world; and by it he pledged 
himself to newness of life, with him who died for him and rose 
again. Can it be supposed that to obscure these ideas, by 
virtually canceling the term on the clear expression of which 
the apprehension of them depends, is a trivial wrong against 
the body of Christ! 


This view of the significance, and consequent importance, of 
the form of this Christian rite, is not peculiar to the body of 
professed followers of Christ to which the writer belongs. “And 
indeed,” says Luther,* “if you consider what baptism signifies, 


* Et sane, si spectes quid baptismus significet, idem [immersionem] requiri 
videbis. Hoc enim significat, ut vetus homo, et nativitas nostra plena peccatis, 
que ex carne et sanguine constat, tota per divinam gratiam demergatur, id 
quod copiosius indicabimus. Debebat igitur modus baptizandi respondere signi- 
ficationi baptismi, ut certum ac plenum ejus ederet signum. (De Sacram. Bapt., 
Op. Tom. I. Fol. 72.) 


OBLIGATION TO TRANSLATE THE WORD. 161 


you will see that the same thing [immersion] is required. For 
this signifies, that the old man, and our sinful nature, which 
consists of flesh and blood, is all submerged by divine grace, 
as we shall more fully show. The mode of baptizing ought, 
therefore, to correspond to the signification of baptism, so as 
to set forth a sure and full sign of it.” Matthies* (treatise on 
baptism) only repeats the expressed views of eminent Christian 
scholars of different communions, when he says: “In the apos- 
tolic church, in order that fellowship in Christ's death might 
be signified, the whole body of the one to be baptized was 
immersed in water or a river; and then, that participation in 
Christ’s resurrection might be indicated, the body again emerged, 
or was taken out of the water. It is indeed to be lamented, 
that this rite, as being one which most aptly sets before the 
eyes the symbolic significance of baptism, has been changed.” 


The word ‘baptize’ is an Anglicized form of the Greek 
ΒΑΡΤΙΖΕΙΝ. On this account it has seemed to some that it must 
necessarily express the same meaning. It has been said, that 
no other word can so perfectly convey the thought of the Holy 
Spirit, as the one chosen by himself to express it in the original 
Scriptures; and that we are, therefore, at least right and safe 
in retaining it in the English version. A comparison of the 
meaning of ΒΑΡΤΙΖΕΙΝ, as exhibited in Sects. I-III. of this treatise, 
with the definitions of ‘baptize, as given in all dictionaries 
of the English language, and with its recognized use in English 
literature and in current colloquial phraseology, will show that 
this is far from being the case. The word ‘baptize’ is a strictly 
ecclesiastical term; broadly distinguished, by that characteristic, 
from the class of common secular words to which ΒΑΡΤΙΖΕΙΝ be- 
longed. It is a metaphysical term, indicating a mystical relation 
entered into with the church, by virtue of the sacramental appli- 
cation of water. In both these respects, it misrepresents the 
Saviour’s manner and intent. Concealing the form of the Chris- 


* In ecclesia apostolica, ut mortis Christi communio significaretur, totum 
buaptizandi aque vel flumini immergebatur, et deinde, ut resurrectionis Christi 
societas innueretur, corpus iterum emergebat, seu extrahebatur ex aqua. Do 
lendum quidem est, hune ritum, quippe qui aptissime symbolicam baptismi signi- 
ficationem ante oculos ponat, esse mutatum. (Baptismatis Expos. 316 Jin.) 


162 OBLIGATION TO TRANSLATE THE WORD. 


tian rite under a vague term, which means any thing the reader 
may please, it obscures the ideas thereby symbolized, and the 
pertinency of the inspired appeals and admonitions founded on 
them. The essence of the Christian rite is thus made to consist 
in this mystical church-relation, into which it brings the recipi- 
ent. With this view associates itself, naturally and almost 
necessarily, the idea of a certain mysterious efficacy in the rite 
itself; and, accordingly, we find the belief prevailing in the 
majority of Christian communions that, through baptism, the 
recipient is, not externally alone, but mystically united to the 
body of Christ. Thus the rite ceases to be the symbol of cer- 
tain great truths of Christianity, and becomes an efficacious 
sacrament. The tenacity with which this fatal error is adhered 
to, even in communions not connected with the state, is largely 
due to the substitution, in our English Bibles, of this vague 
foreign term of indefinite meaning, for the plain, intelligible 
English signification of the Greek word.* 


Among the several words, all agreeing in the essential idea 
of total submergence, by which sBarnzein may be expressed in 
English, the word imwerse has been selected for use in this 
Revision, as most nearly resembling the original word in the 
extent of its application. It is a common, secular word, used 
in the daily affairs of life, to express the most familiar acts 
and conditions. It is not an ecclesiastical term. It is not 
a metaphysical term. It describes, to every English mind, the 
same clearly marked, corporeal act as is expressed by the Greek 
word. It is used metaphorically with the same applications. 
We speak of a man as immersed in calamities, in debt, in 
ignorance, in poverty, in cares, etc., always with the idea of 
totality, of being wholly under the dominion of these states or 
influences. In all these applications, like the Greek word, 
through constant use in the literal sense, it suggests the clear 
image of the act on which they all are founded. It is, in 
short, the same potentiality in English as saprizein in Greek, 


* Other causes may produce, and have produced, the same perversion 


but this is ne reason why we should not remove the one within our 
reach. 


OBLIGATION TO TRANSLATE THE WORD. 163 


having the same meaning and the same associations; being 
thereby fitted to make known to us the Saviour’s will in pre- 
scribing the initiatory rite of his church, to exhibit the truths 
and relations symbolized by it, and the force of the inspired 
appeals founded on it, precisely as this was done to those who 
first heard and read tht gospel in Greek. 


. sont = oy 


ca αν 


ee a 
Mae 
ἀψὺ 


ἡ: 


oh eae an 


ry) 


i λων 


ἣν i 
ats 


Maar bn ib whee 


Date Due 


